From Opposing Rent Control On to Supporting GENTRIFICATION!

The Gentrifier

Gentrification has a bad press. It would appear that the gentrifier (he who engages in gentrification) is a malign exploiter, a bully, someone who takes advantage of the weak and the poor. And these are the nice things said about him.

What is the case against this practice? First and foremost, it pushes previous residents out of their homes. These people may have lived in their neighborhoods for years. They may be the third or fourth generation to occupy these premises. But when someone comes along, flashing big bucks, it is game over: the occupants have to vacate. What is the means through which the gentrifiers do their evil deeds? They simply try to purchase real estate in the target area, or attempt to rent accommodation there, thus bidding up rents and sale prices higher than would otherwise exist. The locals cannot compete with these hyped up rates, and are forced to retreat. Where do they go? Who knows? But wherever it is, they now occupy less preferred real estate. We know this since if they liked their new domiciles more than their previous ones, they would have already moved there, without any pressure being placed on the market by the new gentry. And it not only homes those forced to leave lose out on. These houses are part of neighborhoods, communities, associations. They have a history there. Their children are wrenched away from their friends.

Who are the main guilty parties in this sad story? College students who often have more money than the people they replace (or at least their parents do). When the Olympics come to town, people are moved en masse to make way for the new stadiums, swimming pools, ball fields, etc. Ditto for the World’s Fairs. They, too, export inhabitants with a long history, willy nilly. They, too, eradicate cultures and communities that were thriving before the rampage took place. Although this will not be politically correct, and we shudder to even mention it so beholden are we to the modern dictates and proprieties, but homosexual men are also offenders in this regard

This is the usual argument put forth by those who oppose gentrification.

There are grave problems with this account. Before we begin with our analysis, let us make one important distinction, that between owners and renters in the target area. The former are in a far better position than that latter. Yes, when this process occurs, they, too, will leave the neighborhoods they have come to treasure over the years, but it will be “voluntary.” That is, they will have so much money thrust down their throats that they will prefer their new digs to their old ones. Otherwise, they will stay put, and not be “run out of town” by the newcomers. Community, togetherness, history, culture, neighborhood, are not the be-all and end-all of life, as opponents of gentrification would have us believe. At least soome owners in target areas consider themselves lucky to be bought out at elevated prices.

The renters are in a far more precarious position. When their leases are up, the prices asked by the landlord will skyrocket out of their reach. They will be “forced” to depart, whether they like it or not. So, let us focus on those who lease real estate in the target area, not those who have taken up ownership positions there.

In order to put this into context, let us consider other arenas apart from real estate. For, something very much like gentrification occurs all throughout the economy. Take automobiles for example. The rich get the pickings and the poor the leavings. The former walk away, or, rather, ride away, in cars such as the Mercedes, the Rolls Royce, the Cadillac; the latter have to content themselves with the vastly inferior Fords, Chevrolets, Hondas, Toyotas. The only difference between this case and the former is that the poor were never “pushed out” of luxurious vehicles, and into inferior ones. They never had the better cars in the first place. Otherwise, the story is the same: the rich eat high off the hog, the poor take the hindquarters. Ditto with food: it is lobster and steak for the wealthy, spaghetti and peanut butter for the impoverished.

But is this unfair? Certainly not. Assume that the rich came by their wealth in an honest way, not through government grants of special privileges, subsidies, bail-outs, a la crony capitalism, but via laissez faire capitalism. Thus they have contributed more to everyone else than the poor. If anything would be unfair, it would be that the well-to-do would have to take the leavings and those without much honestly earned wherewithal get the lion’s share. Or, that everything gets divided equally. We can see that opposition to gentrification is at least in part a disguised demand for equality. But this comes with particular ill-grace from those, for example, with two eyes. Were they to give up one of them to a blind man, they would lose depth perception. This fades into nothingness compared to the benefits of imperfect sight to someone totally without. And, yet, these egalitarians have the nerve to prate on about income inequality.

There is also more than just a little bit of economic illiteracy involved in the case against gentrification. First of all, economic freedom, as Adam Smith so clearly saw in 1776, creates the Wealth of Nations. Those so concerned with the poor and with eradicating poverty, as we all should be, must realize that opposition to gentrification is an attack on the marketplace. To the degree that people are not free to buy and sell, to “barter and truck” is the extent to which the economy is more impoverished than it need be. The free economy is in a continual state of flux. People are being outbid every day for resources, up to and including housing they would otherwise prefer to keep to themselves. Outlaw gentrification, and if we are logically consistent, we must prohibit this entire process of bidding for goods and services, which implies, yes, outbidding some, disproportionately the poor.

Those ignorant of economics also fail to appreciate the distinction between residential housing ownership and tenancy. If real estate prices go down, and they sometimes do, it is the former, not the latter, who take the major hit. Owners are risk bearers, in a way that tenants are not. But, there are also benefits to investing in this way: when gentrification occurs, they benefit in a way unavailable to those who merely rent.

Forget housing, for the moment. Consider the plight of a person who frequents a restaurant for many years. All of a sudden this establishment raises its prices because they can now attract a more affluent clientele. Our man can no longer afford to eat there.  According to the anti gentrifiers, this diner has rights that are now being abridged.  But no. Engaging in a commercial interaction, even over the long haul, does not give either party any special dispensation to continue it on the same terms. One could with equal logic argue that if the diner shifts his custom to a competing restaurant, the eatery that had long served him would have a legal case against him.  Stuff and nonsense. Both sides have for years benefitted from this long-standing arrangement, otherwise they would not have continued to partake in it. If one of them wishes to discontinue, either one, he has a right to do so.

It is the same with a person who rents an apartment. His long tenure there avails him nothing as a matter of justice, if the landlord wants to raise the rent and substitute a richer tenant for him. And the opposite, too, holds true. If a long-standing tenant wishes to depart for greener pastures, the owner may not compel him, in law, to remain where he is.

I published Defending the Undefendable in 1976, and Defending the Undefendable II in 2013. I am now working on Defending the Undefendable III. The gentrifier will be one of the chapters in this new book, hopefully to be published in 2016.

From LRC, here.

Jewish Presence In the Diaspora (Especially Now) = Terrible Chillul Hashem: PROOFTEXTS

The Chillul Hashem of Galus

In a recent Jewish Press article I asserted that the very presence of Jews in exile is the ultimate chillul Hashem, which cannot be neutralized by good behavior. I referred to Orthodox Jews who are not bothered by this, and are not actively striving to rectify it, as assimilated Orthodox Jews.

I wasn’t expecting a bouquet of flowers from diaspora Jewry, but some of the responses only illustrated how deeply entrenched the galus is inside them. The Jewish Press published three letters in response to the article, yet none of them offered an argument against the notion that remaining in exile is a desecration of God’s name. Two merely expressed indignation, and require no rebuttal. Several commenters on the Jewish Press web site expressed condemnations not befitting a response (they have since been removed).

A rabbi in North America wrote that I had made “quite an accusation”, yet went on to support it with one of many pesukim that directly equate exile with chillul Hashem. He offered no explanation for why my thus validated assertion is incorrect, for there is none. Instead, he noted that the Rambam does not include living in Israel as one of the 613 mitzvos (while noting that the Ramban disagrees), he cited Rav Yosef Dovid HaLevi Soloveitchik’s allowance for rabbis and educators to remain in exile, and cited Rav Moshe Feinstein’s statement that “the mitzvah to live in Eretz Yisrael is not an absolute obligation.”

The weakness of this reply from a clearly knowledgeable rabbi only strengthens my case. Firstly, his reply conflated two distinct issues: the chillul Hashem of Jews being exiled from their land, and the degree of halachic obligation for them to return to Eretz Yisrael. Were he to successfully prove that some or even all diaspora Jews were halachically exempt from returning for one reason or another, this would have no impact on the chillul Hashem of millions of Jews being exiled from their land. On the contrary, in lieu of a halachic exemption – assuming one applies – they would be obligated to return if for no other reason than to nullify the chillul Hashem.

This is indeed borne out by the sources he cites. The Rambam’s omission of the mitzva to live in Israel from the 613 is often mentioned as an excuse for Jews to remain in exile. This is irrespective of the fact that the Ramban includes it; diaspora Jews simply claim that they are obediently following the Rambam, as if that’s the reason they remain in galus. The reality is that if the opinions were reversed, they would simply become ardent followers of the Ramban instead. They first decided what they wanted the answer to be, then they conveniently found a source for it. This is not how an Orthodox Jew is supposed to make decisions; this is how breakaways from Orthodoxy operate.

In addition, the belief that the Rambam did not consider it a mitzva to live in Israel before Moshiach comes is a terrible misunderstanding. Rav Yissachar Shlomo Teichtal, may Hashem avenge his blood, thoroughly demolishes this position – an extreme minority – in Eim Habanim S’meicha beginning on page 149. Rav Teichtal proves that the Rambam did not include the mitzva of settling the land as one of the 613 for technical reasons based on how he enumerated the mitzvos, and that the mitzva to settle the land is too overarching to be enumerated with the others. It transcends the 613. It is only on this technical point that the Ramban disagrees; both titanic poskim agree that settling the land is a mitzva at all times.

Rav Soloveitchik’s exemption for certain individuals to remain in galus is merely a concession to the unfortunate reality that not all Jews in galus are able or willing to make aliya en masse, and they need spiritual caretakers to remain with them. It is in no way a lechatchila that rabbis and educators remain in galus; ideally they would fulfill the mitzva of settling the land. Their staying behind should be viewed as a tragic necessity, one that pains them every moment, and which they hope to rectify by bringing their flock with them to Israel at the earliest possible time.

Rav Feinstein’s famous ruling that living in Israel is not an “absolute obligation” is famous only because of its convenience to so many people who wish to remain in galus. However, it hardly justifies their conclusion. Wearing tzitzis is also not an “absolute obligation”. The obligation only applies to a four-cornered garment. If one chooses not to wear such a garment, according to the Torah he is completely exempt from the mitzva.

However, we recognize that it is Hashem’s will for us to wear tzitzis. We therefore go out of our way to wear a four-cornered garment just so we can fulfill the mitzva, to the extent that a man who does not wear tzitzis is not even considered frum! No Orthodox person will say that he does not wear tzitzis because it is not an “absolute obligation” – yet when it comes to the transcendent mitzva of settling Israel, which concurrently rectifies the most serious chillul Hashem, Orthodox Jews excuse themselves that it is not an obligation!

If only they viewed settling Israel with the same seriousness that they have for a mere minhag, such as having a fish head on Rosh Hashana.

What is most tragic is that I even need to “prove” that it is a chillul Hashem for Jews to be in galus. The two are equated throughout the Torah, and the concept should be too fundamental to have to debate with educated Orthodox Jews. This is only a “controversy” because of the deep attachment these Jews have to galus – which only demonstrates their spiritual assimilation in this respect.

The fact that many gedolim lived in galus throughout history is not a counter argument. Their presence in galus was involuntary, but still represented a desecration of God’s name. They are not guilty for this; no doubt they were deeply pained by the situation and devoted their lives to rectifying it however possible.

Today, however, the presence of Orthodox Jews in galus, with few exceptions, is voluntary. There is little evidence that they are deeply pained by the situation – on the contrary, the suggestion that they make aliya is met with indignation – and they dedicate their lives to cementing diaspora life for perpetuity instead of leaving it once and for all. This is indeed the ultimate chillul Hashem, and demonstrates an assimilated mindset that has lost sight of the big picture.

Indeed, we say in Shemoneh Esrei that Hashem will redeem up “for the sake of His name, with love”. Even if we do not deserve to be redeemed, Hashem must redeem us and will redeem us to cease the desecration of His name caused by our continued exile. How can the diaspora Jew willingly perpetuate this desecration and not be pained to the core?

As we enter the culmination of the three weeks commemorating the ultimate chillul Hashem, let us resolve not merely to mourn it, but to rectify it. It is time to leave galus and not look back.

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Readers who are interested in additional sources that illustrate the direct link between Jews living in galus and chillul Hashem may refer to the following list below. Some of the sources in Nach were found on Wikitext with the aid of a quick search. This list of specific sources is a small representation; a complete list would encompass the totality of the Torah.

My sefer Go Up Like a Wall, which expands on these topics, is available at no cost to those who request it.

Devarim 32:37

Shmuel I 12:22

Melachim II 19:34

Yeshaya 43:25, 48:9, 52:5

Yechezkel 20:9, 36:20, 36:23

Tehillim 14:7, 21:6, 44:27

Eicha Rabba Introduction Section 17

Avoda Zara 11B

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