The Minimum Wage Logic Missed by the ‘Infallible’ Da’as Torah Guiding ALL Religious Parties

Bernie Sanders and the $15 Minimum Wage Delusion

Forcing people to pay more for labor is counterproductive

Sen. Bernie Sanders (I-Vt.) and I have the same goals: better, higher paying jobs for everyone, especially for the poor, and a radical reduction in their horrendously high unemployment rates.

We only disagree on the best means toward this goal. While he thinks a minimum wage of $15 per hour would pretty much do the trick, I think it would be a disaster, not only economically, but also ethically.

Why do I insist upon this seemingly unlikely view? Would it not be better if the wages of the unskilled were boosted upward toward this rather modest goal? After all, it is very difficult to live on a mere $7.25 per hour, and, if somehow this legislation were eliminated entirely, would wages not plummet toward zero? This is the view held by many well-meaning folks.

Well-meaning as it may be, it’s also entirely erroneous. Wage legislation isn’t like a floor, holding up payments to labor. Rather, it is akin to tearing off the bottom rungs of the employment ladder. Let me explain.

Why do employers want to hire workers in the first place? It’s for their productivity (technically, marginal revenue product). Consider Joe, whose productivity is $5 per hour. This means if you have Joe on your shop floor, behind a counter, pushing a broom, or washing dishes for you, your receipts increase by that precise amount: five bucks per hour.

In the absence of any minimum wage at all, what would the firm offer him? Well, like everyone else, as little as possible. Even you, gentle reader when you purchase something, don’t you look for bargains? If not, you are unique. Suppose it is 1 cent per hour. If Joe takes him up on this offer, the employer will earn a pure profit of $4.99 per hour from his labor. Is this an equilibrated, stable situation? Of course not. Some other company will bid 2 cents and “exploit him” to the tune of $4.98.

Where will this bidding war stop? Why, at $5, assuming no transactions or other costs of putting together the two parties. That is why economists have an axiom that wages tend to equal productivity. LeBron James earns lots of money since his productivity (his ability to fill seats and draw TV audiences) is so high. I earn a middle-class income since my marginal revenue product is far less than his. The guy who asks you if you want fries with that is even less productive in terms of raising revenues for the employer and tends to be paid accordingly.

Now, consider the effect of a $7 hourly minimum wage, let alone one for $15. What happens to our man Joe? He produces $5 for his employer, but can’t legally be paid less than $7. What is the result if he is hired? The firm loses $2 per hour. That isn’t a viable option. Joe will be fired, or not taken on in the first place.

Flawed Analysis

But what of the fact that a minority of economists have done econometric studies, and have been unable to demonstrate serious unemployment effects of minimum wages, and sometimes none at all? There are two flaws in their analyses.

First, invariably, they look at the effects of an increase in the stipulated level of that law. In my view, we ought to consider not a rise in the wage minimum, but this law in its entirety. An increase to $7 from $5 will have less of an effect than the original $5, in terms of unemploying unskilled workers.

Second is timing. When the minimum wage was boosted to 70 cents from 40 cents several decades ago, elevators were operated manually. Were any of those who were employed in that capacity fired the very next day? The very next week or month? Of course not. It takes more time to substitute automatic elevators than that. But this was the necessary and inevitable result.

At 40 cents, the inferior technology was overwhelmingly competitive with the superior version—not at 70 cents. An econometric analysis that didn’t allow enough time to elapse for the change to occur would have underestimated the devastating unemployment effect.

Also, if we could raise real wages by legislative fiat, why be cheapskates about it. Why settle for $15? Why not think big and escalate to $150 per hour, or $1,500 per hour, or more? If this really worked, Aladdin’s magic lamp and the three wishes would be almost as nothing. The legislative pen could make all our desires come true.

In reality—and absent any other government transfers—it is better to be employed at $5 per hour, than unemployed at $15. Advanced mathematics demonstrates that $5 is a higher number than zero. It can’t be denied that the welfare system will pay anyone unemployed a stipend, sometimes more than $5 per hour for a 40-hour week. But to see the true effects of the law under consideration, we must avert our eyes from this reality: A minimum wage of $5 per hour will unemploy all those with productivity less than that amount.

A minimum wage of $15 per hour will make it impossible for all those with productivity less than that amount. Yes, there will be temporary boosts in wages with little or no loss of jobs until the market adjusts. Neither level will raise compensation in the long run, since this is determined by productivity. Want to raise wages on a permanent basis? Raise productivity.

Immoral Legislation

Let us now consider the (im)morality of this economically pernicious legislation. I hereby offer you $5 per hour to come to wash my car. If I were serious about this, and you accepted, we would both be violating the law, and could go to jail. What happened to free trade in goods between consenting adults?

One last immorality. Even economists who support this evil law typically report some slight unemployment effects. They content themselves by noting that wages for most workers rise as they do, in the short term. But suppose I go into the inner city and, at the point of a gun, force one out of every 20 people to give virtually all their money to the other 19 for a short-term boost of their income. How would I be considered? As a criminal, of course. So much the ethics of this law.

Reprinted with the author’s permission.Views expressed in this article are the opinions of the author and do not necessarily reflect the views of The Epoch Times.

From Lewrockwell.com, here.

משנכנס בלבי אדר לא בקלות אני נשבר

משנכנס אדר (גם אם לא תקשיבו – אני שר!) // אהרן רזאל

Published on Feb 18, 2015

אהרן רזאל מוציא אלבום חדש, ואתם יכולים לקבל אותו ראשונים!

מילים, לחן ועיבוד: אהרן רזאל
מתוך האלבום “משלוח מנגינות לפורים”

***
משנכנס אדר, מי שלא מרגיש, משהו נהדר
משהו משתולל באויר, זה חדש אבל מוכר
משנכנס אדר.

משנכנס אדר,
משהו מתחיל – משהו נגמר
מישהו הלך, אבל מישהו חזר
משנכנס אדר משמשמשמשמשמש לא מרגיש צורך
לטפס על איזה הר, לקפוץ מהשמיכה ומהכר
או ללכת להתבודד במדבר
משנכנס אדר, משנכנס אדר, זה משהו נהדר
רוצה להיות זמר! גם אם לא תקשיבו – אני שר
משנכנס בליבי אדר – לא בקלות אני נשבר
משנכנס אדר

משנכנס אדר, מי שלא שמע, הנה הסתיו עבר
אפשר לצאת מחר, כבר לא כל כך קר
משנכנס אדר.

משנכנס אדר,
מישהו אמר, אז מה אם הוא אמר
מישהו סבר, אבל באמת זה שום דבר
משנכנס אדר משמשמשמשמשמש לא מאמין עד כמה שאפשר
לתקן אם קצת נשבר, גם ליבי נשבר, הכל נכנס ישר
משנכנס אדר, משנכנס אדר, זה משהו נהדר
רוצה להיות זמר! גם אם לא תקשיבו – אני שר
משנכנס בליבי אדר, לא בקלות אני נשבר
משנכנס אדר

***

דף הפייסבוק של אהרן רזאל:
http://goo.gl/mKJ2qq

האתר של אהרן רזאל:
http://aharonrazel.co.il

מאתר יוטיוב, כאן.

פרשת תרומה – שורשים מתהפכים בלשון הקודש

פרשת תרומה, שמות כ”ז א’-ג’:

ועשית את המזבח… ועשית סירתיו לדשנו ויעיו ומזרקתיו ומזלגתיו ומחתתיו לכל כליו תעשה נחשת.

רש”י שם:

לדשנו, להסיר דשנו לתוכם והוא שתרגם אונקלוס למספי קטמיה לספות הדשן לתוכם כי יש מלות בלשון עברית מלה אחת מתחלפת בפתרון לשמש בנין וסתירה כמו (תהלים פ) ותשרש שרשיה (איוב ה) אויל משריש. וחלופו (שם לא) ובכל תבואתי תשרש. וכמוהו (ישעיה יז) בסעיפיה פוריה וחלופו (שם י) מסעף פארה מפשח סעיפיה וכמוהו (ירמיה נ) וזה האחרון עצמו שבר עצמותיו וכמוהו (מ”א כא) ויסקלוהו באבנים וחלופו (ישעיה סב) סקלו מאבן הסירו אבניה וכן (שם ה) ויעזקהו ויסקלהו אף כאן לדשנו להסיר דשנו ובלע”ז אדשצנדרי”ר (צו ענטאשען).

הקשה בספר הכתב והקבלה על דברים כ”ה ה’, דממה נפשך, האיך נקראת הפעולה ייבום בעוד נקראו הפועלים יבמים מקדם, וע’ אב”ע שם. ושמעתי בשם א’ הראשונים לתרץ דבאמת סר הזיקה ונעשים [כמעט] כאיש ואשתו, ואותיות יב”מ ככל הני דרש”י שמות כ”ז ריש ג’ דלעיל, כמו אותיות ר”ש בהרבה מקומות (רש”י במדבר ל”ב ל”ט, שם ע”פ שפתי חכמים, י”ד י”ב, שם ל”ג ריש נ”ב, שם דברים ל”ג כ”ג, רש”י בבא מציעא ל”ח א’ ד”ה והדביש).

ועיין עוד אב”ע ויקרא כ”ה מ”ז, רש”ש ערובין ס”ה א’, ועוד.

How Many Types of (Good) Angels Are There?

Cherubic Children and Other Angels

The Torah commands that atop the Holy Ark in the Tabernacle they should make two kruvim (“cherubim”) facing each other. The Talmud explains that kruvim looked like young children. At the same time, kruvim are also the name of certain destructive angels said to protect the path to the Tree of Life (see Rashi to Gen. 3:24). In the following paragraphs, we will explore kruvim and other words for angels that appear in the Bible, and try to show how their meanings differ from one another. For those interested, this essay also doubles as a primer on Jewish Angelology.

Maimonides (Laws of Yesodei HaTorah 2:7) writes that there are ten classes of angels. The highest class of angels — above which only G-d stands — are the chayot, or chayot hakodesh. Then come the ophanim, erelim, chashmalim, seraphim, malachim, elohim, bnei elohim, cherubim, and finally, the ishim.

When the Orchot Chaim (Seder Tefillat Shabbat Shacharit §2) and Kolbo (§37) cite this tradition, they write that there are nine types of angels. They differ from Maimonides in that they omit malachim, elohim, bnei elohim, and ishim and instead list galgalim, irin, and kadishin. A Kabbalistic tract known as Masechet Atzilut has a different list of the ten categories of angels, which mirrors Maimonides’ list but replaces chayot and elohim witshananim and tarshishim. Besides all of this, Rabbi Moshe ibn Chaviv (1654-1696) points out that angels are also called abirim (see Ps. 75:25). [Rabbi Dovid Luria (1798-1855), in his glosses to Pirkei d’Rabbi Eliezer (ch. 4), understands that that Midrash maintains that ophanim and galgalim are synonyms, and kruvim and chayot are also synonyms.]

What are the meanings of each of these words, and how does each class of angels differ from the others?

The anonymous commentator to Maimonides writes that some explain that the chayot are called so because they appeared to the prophet Yechezkel in the form of “wild animals” (chayot). In This World, animals are not the highest forms of creation. Rather, the human stands at the pinnacle of creation. Consequently, the highest form of angels appeared to Yechezkel as animals in order to teach the prophet that even the highest creature in the Upper Realms is still like an animal compared to G-d — the pinnacle of all existence. The chayot are not the highest of all entities, but only the highest of all created entities in the Upper Realms. Alternatively, the chayot are called so because they are used to provide the life-force (chiyut) to all lower creations.

The word ophan refers to an angel of the second class, and also means “wheel”. If G-d’s glory is likened to a chariot (as it is in Yechezkel’s visions), then the ophan is the wheel which brings that vehicle to other places. In several works ascribed to the school of Rabbi Elazar Rokeach of Worms, it is stated that the ophan refers to “the inside of a wheel,” while galgal refers to “the outside of a wheel” (i.e. its spokes).

This anonymous commentator further writes that an erel (Isaiah 33:7) — an angel of the third class — refers to something “strong” or “important,” just like the Holy Temple and its Altar are called Ariel and Harel (Ezek. 43:15). The School of Rokeach teaches that erelim tell the other angels about G-d’s Divine decrees. Bar Kapara, a student of Rabbi Yehuda HaNasi, is said to have announced his master’s death by proclaiming: “Erelim and the afflicted [i.e. the human righteous] both grabbed onto the Holy Ark [i.e. Rabbi Yehuda HaNasi]; the erelim overpowered the afflicted, and the Holy Ark was captured [i.e. Rabbi Yehuda HaNasi died, and was taken away by the erelim, who are charged with carrying out G-d’s decrees, much to the dismay of the righteous humans who now lost their venerated leader].” (Ketubot 104a)

The fourth class of angels, chashmalim, reveal themselves to prophets through fiery flashes of light. The Talmud (Chagiga 13b) explains that the name of this class of angels is comprised of the two words chash (“quiet”) and mal (“speak”), because they sometimes speak of G-d’s glory and they sometimes remain quiet. The School of the Rokeach interprets the word chashmal as a portmanteau of chashuv (“important” on account of their proximity to G‑d’s glory) and mal (“speak” because they speak of G-d’s holiness). In Modern Hebrew, the word chashmal refers to “electricity.”

The anonymous commentator to Maimonides writes that seraphim are called so on account of their appearance, which is so awesome that one who gazes upon them will be automatically burned up (saruf).

He also explains that malachim refers to all classes of angels in general, and is also a more specific term that refers to the sixth class of angels. He likens this to Taharot, which is both the name of one of the Six Orders of the Mishna, and the name of a tractate within the Order of Taharot. The Rokeach’s school understands that malachim refers specifically to angels which were sent to Earth for special missions.

The seventh class of angels is called elohim, a term which refers to any entity in a position of power or authority. It is used variously to refer to an angel, a judge, a prophet, and even G-d Himself. A closely-related term is used for the eighth class of angels, the bnei elohim (literally, “sons of elohim”), who are called so because they are secondary to the elohim.

As mentioned above, kruvim (“Cherubim”) are the ninth class of angels. Many commentators explain that the word kruv (“Cherub”) is derived from the Aramaic word ravia (“lad”) found in the Targum to Gen. 21:17 and many other places. The letter KAF at the beginning of the word means “like” or otherwise denotes a simile. This etymology is the basis for the Talmudic assertion (Chagiga 13b and Succa 5b) that kruvim looked like children. (Whether the cherubim atop the Holy Ark were two boys or a boy and girl is subject to dispute.) Other sources say that kruvim were in the shape of birds or some sort of child-bird hybrid.

The ishim are the lowest members of Maimonides’ angelic hierarchy. They are the angels which communicate directly with human prophets. They are called ishim (literally, “men”) because their level is similar to that of the human prophets with whom they speak. Alternatively, Rabbi Mordechai Shlomo Movshovitz (d. 1983) explains that they are called ishim because they sometimes act like humans, such as when three angels came to visit Avraham (Gen. 18) they looked like people and acted like people.

Although not on Maimonides’ list of angels, the School of the Rokeach explains the meanings of two more classes of angels: kadishin are angels which are “holy” (kadosh) and “separate” from the others, in that they do not carry out Divine commands, but rather tell other angels what to do. And irin are sent to Earthly cities (ir in Hebrew means “city”) to observe the deeds of mankind, and to give people specific dreams. Rabbi Yaakov Tzvi Mecklenburg (1785-1865) writes that the name irin is derived from the word eir (AYIN-REISH), which means “awake,” because these angels are always “awake” and paying attention to what people do.

Rabbi Reuven Chaim Klein is the author of the newly-released work God versus Gods: Judaism in the Age of Idolatry (Mosaica Press, 2018). His book follows the narrative of Tanakh and focuses on the stories concerning Avodah Zarah using both traditional and academic sources. It also includes an encyclopedia of all the different types of idolatry mentioned in the Bible.

Rabbi Klein studied for over a decade at the premier institutes of the Hareidi world, including Beth Medrash Govoha in Lakewood and Yeshivas Mir in Jerusalem. He authored many articles both in English and Hebrew, and his first book Lashon HaKodesh: History, Holiness, & Hebrew (Mosaica Press, 2014) became an instant classic. His weekly articles on synonyms in the Hebrew language are published in the Jewish Press and Ohrnet. Rabbi Klein lives with his family in Beitar Illit, Israel and can be reached via email to: rabbircklein@gmail.com