Hockey fans thrive on bruising action. Last season, though, the only power plays were between lawyers. A bitter salary dispute caused disgruntled owners to cancel the entire 2004-2005 season. "Player salaries are higher than they should be," denounced Gary Bettman, commissioner of the National Hockey League (NHL). Bob Goodenow, chief negotiator for the players, defended his clients, saying at the time, "This is not about greed; this is about a fair deal."

FACE-OFF

On July 13, 2005, NHL players accepted a 24 percent pay cut, paving the way for hockey this season. The agreement reduced the average annual salary of a professional hockey player to $1.4 million. Although that amount seems generous--in comparison, the president of the United States earns $400,000 per year--hockey sensation Jeremy Roenick grumbled, "I think the deal is not great for the players." Roenick's dismissive attitude toward a settlement that guarantees most hockey players will remain millionaires reinforces the belief that athletes are greedy. "The players simply don't know when enough is enough," protested Kevin Lowe, general manager of the Edmonton Oilers. Not so, countered Goodenow. Hockey players never asked for more money; they asked for a marketplace in which they would receive their fair share of the billions of dollars their talents generate for the owners.

WHAT'S FAIR?

After Hurricane Katrina, the debate about athletes' salaries has become more poignant. Distressing images of poverty-stricken New Orleanians have renewed our efforts to eliminate the causes of poverty and alleviate its symptoms. Given the vital roles that teachers, doctors, and social workers play in society, former Harvard University President Derek Bok wonders why more frivolous careers, like sports and entertainment, pay so much more money than teaching or public service.

THE JEWISH VIEW

The Jewish attitudes toward wealth and work help us analyze the value dilemma identified by Professor Bok.

Unlike some religious traditions, Judaism refuses to suppress the human desire for wealth, often attributed to the yetzer hara (the evil inclination). Instead, our Sages recognize that without such urges, "people would never build homes...or engage in commerce" (Bereishit Rabbah 9:7).

Accepting the yetzer hara, however, does not mean giving it free rein in human affairs. On the contrary, Jewish values, such as holiness, personal satisfaction, and economic justice redirect the yetzer hara toward goodness. For example, the pursuit of wealth is limited by restrictions against working on Shabbat and holidays. These prohibitions teach us that creating wealth is not the most important goal in life. Furthermore, because Judaism teaches that all property ultimately belongs to God, giving to the needy is a mandatory act of justice, not a voluntary act of generosity.

Consistent with this value, Judaism recognizes that people should be paid appropriately for their talents. In fact, our ancestors embraced the principle that vital skills command high salaries. For example, those who baked the Temple showbread were paid handsomely. Although the Sages refrain from creating a hierarchy of jobs, two texts influence our discussion about the disparity between entertainers' salaries and salaries of other, more vital occupations. The Talmud (Ta'anit 22a) describes comedians who are destined for the world to come because they "cheer up those who are depressed," but it also forbids scholars from living in cities that don't have doctors or teachers (Sanhedrin 17b).