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Recently a working Orthodox man in Teaneck, NJ created the blog 200kchump.blogspot.com to vent his feelings regarding the tuition crisis in the U.S. He didnt understand why despite earning well above the average salary for his area, he is required to work every night until past 10 oclock, never see his children and have no extra money for things like vacations and camp for his family. Other members of his community who earn less money than him enjoy such luxuries due to community sponsorship or family support. Chumps gripes may or may not have merit but it is clear that the gripes of those who materially support Torah institutions through their tuition are coming to a head in the U.S. With that in mind, economic concepts should have a place in the discussion. There are three issues with which the community must contend in order to deal with the tuition crisis: First, the free rider problem is causing a shortage of affordable educational services for Jewish children. Second, market distortions created by misallocated scholarships also contribute to such shortages. Third, these economic problems are a reflection of the entitlement mentality which negatively impacts the Orthodox Jewish community as it does the society at large. The Free Rider Problem: The Mishnah in Avos (2:2) states that All Torah study without work will result in waste and cause sinfulness. How could Torah study without work cause sinfulness? Rashi and Meiri on this Mishnah explain that taking from others comes with a cost to the person doing the taking. If he is both a Torah scholar and financially self-sufficient, he will not be tempted to steal from others.1 Many on this blog and in other places argue over the propriety of taking from others in order to further Torah study. A debate over this subject is not the point of my posting. My point is this: just like in economics, so too in the Torah world, nothing is truly free. Economists refer to this as the free rider problem and they struggle to find solutions to it. The free rider problem occurs when people enjoy a public service or benefit without paying or under-paying for its cost. When institutions struggle to prevent free riding, many services are underprovided due to inadequate funding to cover the cost of providing the services to the number of people taking advantage of it. If everybody rides the bus without paying for a ticket, somebody is still going to be paying for the bus driver and the gasoline or the bus wont run or the bus runs less often. It is crucial to note that free riding is rational behavior both for people who consume public benefits without adequately paying for them and for Orthodox families who find ways to benefit from the system while shielding sources of their financial support from the schools to which they send their children. Whether it is a scholarship for the local day school, a sleepaway camp or money from HUD, someone else pays the financial cost and the taker of these resources must pay a moral cost which may or may not be worth bearing. The fact that scholarships exist is not (the entirety of) the problem. Regardless of
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A concern that particular behavior may lead to theft is not over the top in the rishonim or achronim. For example, see Biur Halacha, Mishna Berura 529:1: and this is a great tochaah on our times insofar that many men are violating this and not giving proper attention to how to manage their households to place at a distance permissible things and falling into this evil practice that brings a person in the end to theft and violence Instead of treating his warning that certain practices lead to theft as rhetorical exaggeration, perhaps it is time to take the Chofetz Chaims warning seriously.
One may argue that telling an Israel kollelnik that his Torah study protects the state (which it does) without telling him of the sacrifices made by those people who work and risk their lives to support it raises the same issue. Those who benefit from public services should feel the fact that they are taking in order to avoid the negative effects of the free rider issue. Being told that there are no negative effects will not help. 3 I think that meetings between the scholarship committee and applying parents should only take place in the parents homes. If theres been an expansion or a new kitchen, then it will be difficult to hide from the committee if theres an onsite visit. To my knowledge, no one in my community does this.
I understand that Rav Yaakov Weinberg, the Rosh HaYeshiva, said something to this effect the night following the stabbing but I was not present for this speech, so I am unable to quote him directly.
See Kuntres haChesed in Michtav MiEliyahu, Vol. I. In 1965 Senator Daniel Patrick Moynihan, then Secretary of Labor, presciently noted the same thing with regard to welfare programs: Indices of dollars of income, standards of living, and years of education deceive. The fundamental problemis that of family structure. The evidenceis that the Negro family in the urban ghettos is crumbling. A middle-class group has managed to save itself, but for vast numbers of the unskilled, poorly educated, city working class the fabric of conventional social relationships has all but disintegrated. So long as this situation persists, the cycle of poverty and disadvantage will continue to repeat itself. For this opinion he was pilloried as a racist. 7 As John Donne wrote, No man is an island entire of himself. 8 Despite his being the father of the yeshiva exemption, it is inconceivable that the Chazon Ish felt entitled to anything. But that is a very high level to reside and perhaps not every Jew is capable of this. I am not saying that assistance is inappropriate; I am saying that it comes with personal costs and spiritual dangers.
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