As seen in the biblical tradition, issues of poverty and the poor are situated as an ongoing concern for God. As Hoppe suggests, “The biblical tradition, of course, presented God as both the righteous governor of the world as the merciful protector of the poor” (Hoppe, page 167). As such, it required early Jewish communities to continually struggle with the social and structural realities that generated poverty. However, as we will see in this chapter, the rabbinical community had conflicting views of poverty and the poor. This is especially true as it pertains to the pursuit of purity and sanctification. Because the economy of Roman Palestine was largely based on an unstable economic system, many of the Jews living in Palestine fell into an economically precarious situation, left mostly to a subsistence status. As Hoppe notes, this was caused by the social stress of civil unrest, as well as the heavy tax burdens owed to the Romans, loans owed to financiers, and rents for the use of land. These social realities have elicited a response from Palestinian communities. Not only did economic disadvantage burden society as a whole, but, as seen in biblical and rabbinic traditions, the poor were seen as one of God's primary concerns. Hoppe proposes that there was a paradoxical view towards the poor within the Jewish communities. . In a sense, poverty was seen as a gift from God, a virtue that brought positive spiritual benefits. Another view saw poverty as a consequence of spiritual impurity. This particular notion, as Hoppe suggests, was developed to justify actions against Jews who were incapable of observing the laws of uncleanness. He states that this was largely due to lack of time and means to enter... middle of paper... poverty situation. Within the rabbinic tradition, Hoppe places an important saying that includes all aspects of Jewish life: "By three things the world is sustained: by the Law, by [Temple] service, and by acts of loving kindness" (Hoppe pg 168 ). As those who are appointed, claimed, and gifted by God as good stewards of God's creation, I think it behooves us to discern how our laws, worship services, and actions are addressing the needs of the poor among us. In other words, what kind of habits do we have that prescribe God's disposition? As we discussed in class, if the Greek meaning of stewardship, oikonomia, is about properly organizing according to God's plan, then we should continually reevaluate our habits. Individually and communally discern the type of habits we adopt that prescribe for and against God's divine disposition.