Our Gemara on Amud Aleph discusses ways in which the usual rabbinic market protections do not apply to teachers of Torah, thus one melamed cannot object to another encroaching on his territory. The reason is that competition makes for better education. The Gemara’s wording is more broad, suggesting a larger application:

קנאת סופרים תרבה חכמה.

Jealousy among teachers increases wisdom

This is taken as a broader principle that though Jealousy is generally an ugly trait, it is considered admirable when it comes to spiritual strivings. Orchos Tzaddikim (14) endorses this, but also warns that this is only a virtue when the strivings are to compete, and the sentiment is: “Why can’t I have what he has achieved? If he can study like that, or be more righteous, I must push myself harder.” However, if the thoughts are nefarious, such as, “I begrudge his success”, and thus the main thrust is that he wants his colleague to join him in his lower state, this is still toxic and improper.

A fascinating implication of this distinction is that this indicates that for material non-spiritual matters an attitude of jealousy is not acceptable, even with the intention of wanting to compete and strive to match the other. This is a high standard for ethical engagement with materialism. Within reason, one may strive to achieve various forms of success but it should not be motivated by what someone else has achieved. This is not the typical capitalist idea that we are used to. Yet, it seems that our way of life has been enhanced via competition. Marxist and Socialist societies, though initiated with intentions of focusing on communal success and disavowing greed and wealth acquisition, have historically failed miserably . The countries that have produced the most technological and medical innovations have almost invariably been capitalist. These innovations have brought up the standard of living for everyone, including the poor, albeit, the wealthy class became even wealthier.

We must assume that in a spiritual society, guided by Torah values and providence, the necessity for technological innovation is not essential. God could provide through revelation whatever is necessary. We would not need an Elon Musk, who in our current world is clearly improving the lives of many while making a record-breaking fortune as a creative and bold entrepreneur in many areas of technology and biology. There are examples in Tanach of various expertise that seem to be the product of innovation. For example Bereishis (4:21-22) describes metallurgical innovations of Tuval Kayin. Though Rashi follows a Midrashic peshat that it was destructive, as it led to fashioning weapons, Kesav Vekabbalah sees his discoveries and inventions as enormously beneficial to allow for more efficient farming. Also notable that Tuval Kayin’s sister was Na’amah, Noach’s wife (see Rashi ibid). Noach was a tool builder who built the Ark, and according to the Midrash, was the first human to use tools in a more sophisticated manner to increase crop yield (see Rashi Bereishis 5:29). 

I must admit that I find it so hard to believe that they all sat with their hands folded, waiting in some Zen-like fashion for God to enlighten them with a new technology. However, I must be inducted and hypnotized by the capitalist mentality and the pursuit of more and more. This is no virtue. It seems the true Torah value is to seek contentment with the status quo on all non-spiritual matters, and when circumstances call for innovation, to humbly look for guidance and inspiration from God, without looking at your neighbor to see what he has or what he achieved. Though this kind of attitude has largely flopped in the world at large, God’s expectation of the Jewish people is higher because our spiritual strivings can become a powerful motivating force equal to the profit motive. Even when developing new technologies or medicine, if there is real love of one’s neighbor, that is enough of a motivator. Greed, even so-called healthy greed, is unnecessary.