Why Does Poverty Exist? A Jewish Perspective on Wealth, Charity, and Divine Purpose

The Torah says: “For the poor will never cease from the land” (Devarim 15:11). God commands us to give charity to the poor and gifts to the needy, and He promises that through this mitzvah: “The Lord your God will bless you in all your work and in all that you put your hand to” (Devarim 15:10). Why did God create a world where poverty and need exist in the first place?

Poverty as a Result of Sin and Lack

The existence of poverty is a natural reality in a world marked by sin and deficiency. When Adam and Chava (Adam and Eve) lived in the Garden of Eden, all their needs were provided. The Midrash tells us: “Adam the first man reclined in the Garden of Eden, and the ministering angels roasted meat for him and strained wine for him” (Sanhedrin 59b).

Once exiled from Eden, humanity was placed in a world of want, where livelihood comes through struggle, and sin lies in wait to ensnare man: “Sin crouches at the door; its desire is for you, but you may rule over it” (Bereishit 4:7).

Kabbalah explains that when a person sins and does not atone, his soul may return through reincarnation to rectify what was damaged. The trial of poverty can serve as a tikkun for the soul. God acts with His creations measure for measure: a person who once gloried in beauty may return in another life with unattractive features; someone who mocked the disabled may be born with a handicap; a wealthy person who took pride in his riches or oppressed the poor may return as a pauper to repair his sins. Poverty is one of the harshest trials, not only because of material lack but also because of the shame it brings.

The Torah warns in similar fashion that those who mistreat widows and orphans may themselves suffer the same fate: “You shall not afflict any widow or orphan. If you afflict them in any way and they cry out to Me, I will surely hear their cry, and My anger will burn, and I will kill you with the sword, and your wives will become widows and your children orphans” (Shemot 22:21–23).

God placed compassion in our hearts and commanded us to give charity so that we would show mercy and help those in need. This is our divine role.

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Poverty as a Heavenly Decree

Poverty is often decreed upon a person as atonement for sins or as a soul-correction, determined even before birth. The Talmud says: “Rabbi Chanina bar Papa taught: The angel appointed over conception is called ‘Night.’ He takes the drop [of seed] and stands before the Holy One, blessed be He, and says: Master of the universe, what shall become of this one? Strong or weak, wise or foolish, rich or poor? But whether righteous or wicked — he does not say” (Niddah 16b).

Many people look at the success of others and ask: Why were they given wealth, while I was not? The truth is that every soul comes into this world with a different account — based on past deeds, past lives, and what still needs to be rectified. Each person has his own divine account.

As the Sages said: “The Holy One, blessed be He, does not withhold reward from any creature” (Bava Kamma 38b). In the end, all is for our benefit in the World to Come.

The Power of Repentance, Prayer, and Charity

Even though livelihood is decreed from Heaven, God gave us a way to draw down additional blessing beyond what was assigned: through prayer, trust, repentance, and charity. “Many are the pains of the wicked, but one who trusts in the Lord, kindness will surround him” (Tehillim 32:10).

Our Sages taught: “Repentance, prayer, and charity annul the severity of the decree.” They also said: “Charity saves from death” (Shabbat 156b).

The Talmud tells us of many cases where a person’s early death was decreed, but by giving charity, the decree was overturned. For example, the daughter of Rabbi Akiva was destined to die on her wedding day. However, God orchestrated that a poor man came to the wedding, and while everyone else was busy, she gave him her own special meal. Later, when she placed her hairpin into the wall, it pierced the head of a deadly snake, saving her life. Her act of kindness shattered the decree.

Charity has the immense power to break harsh decrees. As the Sages said: “Whoever shows mercy to others will be shown mercy from Heaven; and whoever does not show mercy to others will not be shown mercy from Heaven” (Shabbat 151b).

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How We Are Commanded to Give

God deals with us measure for measure. The Torah therefore commands us to give generously: “You shall surely open your hand to him and lend him sufficient for his need, whatever he lacks” (Devarim 15:8).

Not only that, but we must give with joy and kindness: “You shall surely give him, and your heart shall not be grieved when you give to him” (Devarim 15:10).

In return, the Torah promises: “Because of this thing, the Lord your God will bless you in all your work and in all that you put your hand to.” The King of the universe assures us that whoever gives charity will see his situation improve.

Until the Final Redemption

Until the arrival of the ultimate redemption, sin and atonement will remain in the world. It is therefore written: “For the poor will never cease from the land; therefore I command you, saying, You shall surely open your hand to your brother, to your poor, and to your needy in your land” (Devarim 15:11).

God desires to show kindness to the poor by appointing us as His agents to perform this mitzvah. He grants us the privilege of spreading compassion in the world, and in the process, elevating ourselves.

A cruel man once mocked an old, poor woman begging in the street: “If God doesn’t help you, why should I?” He didn’t realize that the mitzvah was entrusted to him. By refusing, he harmed only himself. The poor woman would still receive her sustenance from another source, but he lost the eternal merit of giving. In contrast, many great rabbis thanked the poor for giving them the opportunity to fulfill the mitzvah of charity.

On Purim, every Jew is commanded to give two gifts to two needy individuals. This mitzvah expresses gratitude for God’s deliverance of Israel from Haman’s decree and for His constant kindness. In truth, all wealth in this world is only a trust from God. He appoints us as caretakers to carry out His will.

As the Sages taught: “Give Him from what is His, for you and yours are His” (Pirkei Avot 3:7).