Advertising and the Tenth Commandment

Advertising deals in dissatisfaction, argues one environmental activist. We buy to cure deficiencies that ads mercilessly invent, encouraging us to covet what others have.

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The author's dismal view of advertising would be contested by some, arguing that advertising can and sometimes does inform us about beneficial products of which we might otherwise be unaware. Reprinted with permission from the column “The People & the Book” in The Jerusalem Report, August 13, 2001. This article is a commentary to the weekly Torah portion Va'et'hanan, Deuteronomy 3:23-7:11.

If there were a multi-billion-dollar industry in our society whose sole purpose was to get you to murder, commit adultery, steal, or perjure yourself, we might wonder about its legitimacy. These transgressions are forbidden by commandments No. 6, 7, 8 and 9 [of the Ten Commandments], proclaimed for the second time in the Torah in Deuteronomy 5:17. Yet regarding the next one on the list, No. 10, there is just such an industry - the advertising industry. It is designed to get you to want things you don’t have, to covet.

advertising and judaismAnd yet the captains of this industry are not put behind bars; they are handsomely rewarded. The “products” of this industry - ads - are not distributed on the black market, nor do they reach consumers in brown paper wrappers. They are thrust before us in broad daylight, in every cranny of our society and culture.

“Thou Shalt Not Covet.” It sounds so Puritan, so old-fashioned. Yet the psychic state of continually wanting more, of perennial dissatisfaction with what we have, and therefore with who we are (for the two have become pathologically connected), is the driving force of our consumer society. Once, greed was bad - avarice, cupidity, rapacity, lust: these were vices to be rooted out. They threatened social relations, the common good, and the spiritual well-being of the individual. But the advance of the free market and the quasi-religious belief in “the invisible hand” change all that: Act solely for your own material betterment, says the new catechism, and the mechanism of supply and demand will ensure benefit for all. In the guise of “enlightened” self-interest, greed has been rehabilitated. Consumptive culture cultivates covetousness. And spiritual well-being? Oh, don’t be so new-agey.

Forbidden to Desire? -- or to Grab?

To be sure, the tenth commandment does not speak explicitly of society as a whole. It is an individual precept condemning coveting one’s neighbor’s property. But what does that mean? There is a 2,000-year-old debate among commentators, Christian and Jewish, about whether the injunction concerns feelings or behavior. On one hand, it seems unreasonable to legislate desire. On the other, the improper actions that stem from covetousness - theft and adultery - have already been proscribed. Maimonides explains in Sefer Hamitzvot and in the Mishneh Torah, in the Laws of Theft and Loss, that the commandment bans something between thought and action: active scheming to get the desired object, putting undue pressure on the owner to sell - even if you end up paying full value. The actual act need not be illegal, but the intention and method of its implementation are flagged as immoral and destructive.

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Jeremy Benstein

Jeremy Benstein is the fellowship director of the Abraham Joshua Heschel Center for Environmental Learning and Leadership in Tel Aviv.