Do the rabbis believe in the form of prosperity gospel? TB Eruvin 86

Some things never change. Leaders honor the wealthy whether in a synagogue or at the Jewish Federation. Today’s daf TB Eruvin 86 says that “Rabbi Yehuda HaNasi would honor the wealthy, and Rabbi Akiva would likewise honor the wealthy” (Sefaria.org translation) Do the rabbis believe in the form of prosperity gospel?

First I had to look up exactly what is the prosperity gospel. “Prosperity theology (sometimes referred to as the prosperity gospel, the health and wealth gospel, the gospel of success, or seed faith) is a religious belief among some Protestant Christians that financial blessing and physical well-being are always the will of God for them, and that faith, positive speech, and donations to religious causes will increase one's material wealth.

“Prosperity theology views the Bible as a contract between God and humans: if humans have faith in God, he will deliver security and prosperity.^[2] The doctrine emphasizes the importance of personal empowerment, proposing that it is God's will for his people to be blessed. The atonement (reconciliation with God) is interpreted to include the alleviation of sickness and poverty, which are viewed as curses to be broken by faith. This is believed to be achieved through donations of money, visualization, and positive confession.” (https://en.wikipedia.org/wiki/Prosperity_theology)

The Gemara explains why Rabbi Yehuda HaNasi and Rabbi Akiva would honor the wealthy “Rabbi Yehuda HaNasi would honor the wealthy, and Rabbi Akiva would likewise honor the wealthy, in accordance with Rava bar Mari’s interpretation of the verse: “May he be enthroned before God forever; appoint mercy and truth, that they may preserve him” (Psalms 61:8). When may he be enthroned before God forever? When he appoints [man-מַן] mercy and truth that they may preserve him. Rava bar Mari explains the word man as referring to portions of food and interprets the verse as follows: If one provides food to others, he deserves to be enthroned before God, to be shown honor and respect. Consequently, it is proper to honor the wealthy who bestow such kindnesses.” (Sefaria.org translation)

 I don’t think we have a prosperity gospel as described above. Jewish tradition doesn’t honor the rich because God has blessed them, but rather what they do with their wealth. The Arukh[1] and the Meharsha[2] interprets this Midrash to mean that the wealthy are worthy to be honored because they use their wealth for the betterment of the world (ישיבו של עולם) or that they perform deeds of truth and mercy that sustain the world. Wealth is not necessarily a sign of God’s blessing because we recognize that a wicked scoundrel can amass great wealth and should not be honored.

 

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[1] Nathan ben Jehiel of Rome (Nathan ben Y'ḥiel Mi Romi according to Sephardic pronunciation), known as the Arukh, (c. 1035 – 1106) was a Jewish Italian lexicographer. He was born in Rome not later than 1035 to one of the most notable Roman families of Jewish scholars. Owing to an error propagated by Azulai, he has been regarded as a scion of the house of De Pomis. However, according to present scholarship, it is almost a certainty that he belonged to the Anaw (Degli Mansi) family. Nathan's father, R. Jehiel ben Abraham, aside from being an acknowledged authority on the ritual law, was, like the majority of the contemporary Italian rabbis, a liturgic poet. (https://en.wikipedia.org/wiki/Nathan_ben_Jehiel)

[2] Shmuel Eidels (1555 – 1631) (Hebrew: שמואל אליעזר הלוי איידלס‎ Shmuel Eliezer HaLevi Eidels), was a renowned rabbi and Talmudist famous for his commentary on the Talmud, Chiddushei Halachot. Eidels is also known as Maharsha (מהרש"א,^[1] a Hebrew acronym for "Our Teacher, the Rabbi Shmuel Eidels"). (https://en.wikipedia.org/wiki/Maharsha)