Traveling throughout Africa, I sometimes faced one of the ethical dilemmas of developing countries. Corruption is so rampant in certain places, that people are stopped for no reason by the authorities, all with the goal of extracting a bribe. As an American, I often stood out as a target for this type of extortion. I eventually learned the proper tools to largely prevent these confrontations.
But, it often left me wondering whether this was considered ‘giving a bribe.’ The Torah bans bribery, for obvious reasons. But, if you are living in a corrupt society, and are forced into a situation, is it then justified?
I am reminded of all the pious Jews of yesteryear, who needed to bribe authorities to save their lives. The thousands of Jews that were saved from the Holocaust through such means. The hundreds of righteous gentiles who bribed Nazis to grant freedom to Jewish neighbors.
In a sense, those bribes were mitzvahs, not sins.
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In the Parsha of Eikev we are told that G-d is one “will show no favor, nor will He take a bribe.”
It’s fairly obvious that G-d cannot be swayed with bribery. After all, he has no need for all the money in the world. And, even if He did want it, He can get whatever He wants.
So, what does this verse mean?
Ramban (Nachmanides) interprets it this way:
What kind of bribe might G‑d take? Even if a completely pious person commits a transgression, G‑d does not deduct from his merits to compensate for his sin, but will punish him for the sin and give him full reward for his good deeds.
In other words, if I transgress, I cannot just say, “Well, I’ll do an extra mitzvah today to make up for it.” Rather, I need to do teshuva (return/repentance) for that specific shortcoming. G-d will not accept spiritual bribes. I need to own up and correct my behavior.
Interestingly, Rashi, the most famous commentary on the Torah, claims that it means, “to appease Him with money.” If G-d has no need for money, what can Rashi mean by offering this very literal interpretation?
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There are times when G-d does want our money. Not because His bank account is low. And, not only because His creatures are in need, which is often true.
At times, G-d wants our money for our own benefit. I need to give tzedaka not only because of the great need that exists. Rather, I need to give because giving is a mitzvah; because the selfless act of parting with my heard-earned money is cleansing and purifying to my soul. The Torah describes it as a ‘redemption of the soul.’
Here, however, Hashem says that He is not accepting your tzedaka, your support of the local shul or hospital, your spending on the best mezuzahs, or your loan to your brother.
Financial gifts are important. And they lift the soul. And, we must continue to offer them with increasing frequency.
But, when the Torah tells us in Chapter 10 of Deuteronomy to fear G-d and follow in His ways, it’s also telling us there are no shortcuts.
We sometimes imagine that we can justifiably pay a few (or many) dollars to get out of a jam.
Just as in human relationships that doesn’t work, similarly in our relationship with Hashem. Money cannot replace actively working on the connection.
G-d wants us to invest our thought, speech and deed – not only our dollars.