Poverty and punishment

Is being poor a sign of divine punishment? For this passage from the Babylonian Talmud, the answer seems positive. This text presents an exchange between Rabbi Akiva, who was active in the second century up to the Bar Kokhba revolt (132–136 ce), and Tornos Rufus the wicked (Quintus Tineius Rufus), the governor of Judea before the outbreak of that revolt (and, perhaps, during its initial stage). Despite the Talmud’s focus on Rabbi Akiva (who lived in the land of Israel) and its presentation of a teaching attributed to Rabbi Meir (a second-century Palestinian sage), no equivalent text has been identified in extant Palestinian compositions. ² This teaching clearly considers the poor as the “other,” being distinguished from “we.” Moreover, the societal role of the impoverished is instrumental: their abject station benefits the Israelites who are saved from Gehinnom by providing for the poor. This dialogue does not focus on the poor but rather on the significance of giving charity. Despite their contrasting messages, the parables presented by Tornos Rufus and Rabbi Akiva both assume that impoverishment is a consequence of God’s anger. Moreover, even for Rabbi Akiva, who asserts that God loves the poor (despite being the source of their punishment), he also contends that they are the means by which Jews who give alms benefit.