Answer: The root of this question is that because we believe that Hashem sustains and provides for all of His creations, we must therefore discuss whether or not purchasing life insurance is permissible, for one must believe that Hashem will fully care for all of one’s descendants; even if it was decreed that one’s children will live a life of suffering and poverty, no effort on one’s behalf will be able to change this anyways, for they can always lose all of their money. It would therefore seem illogical to take out a life insurance policy. Additionally, this seems to indicate a lack of trust in Hashem’s abilities. Furthermore, it would seem that taking out an insurance policy in which certain clauses are stipulated should some calamity befall the individual, such as a specified sum of money shall be paid to the inheritors of the policy-holder upon his demise, would constitute “opening up the Satan’s mouth,” i.e. speaking about ominous events which may possibly cause a tragic event to befall the individual.
In the previous Halacha regarding putting forth effort to earn a livelihood, we have mentioned that Hashem wishes for this world to run based on the nature which He has set into motion and not to perform miracles unnecessarily. Hashem does not usually perform miracles even for pious individuals unless there is a great need to do so. Thus, Maran Rabbeinu Ovadia Yosef zt”l writes that the attitude quoted in the Gemara (Sotah 48b) that righteous individuals do not worry about the next day at all and only toil for what is absolutely necessary for that day and rely on Hashem for the needs of tomorrow is reserved only for the truly pious who trust Hashem with all their heart and trust that Hashem will provide them with all of their daily needs. Others, however, may invest effort into saving up money even if it is not necessary for that very day. However, even such individuals must believe that Hashem is the One who provides them with their needs and that one’s success is not only as a result of one’s knowledge, skill, or savvy.
Indeed, the Meiri (in his commentary on Mishlei 19,21) writes that one must place his trust in Hashem regarding all matters and one should not rely on one’s efforts and skill until one reaches the point where one exclaims, “My strength and the might of my hand have earned me this wealth.” Rather, one should put forth an effort to earn a livelihood by engaging in a trade while fully trusting in Hashem. This is not meant to prevent one from making an effort to earn one’s livelihood and to rely solely on Hashem to provide for one’s needs in a supernatural way, for activity is praiseworthy and idleness is frowned upon; rather, while one puts forth such an effort, one should place one’s trust in Hashem and give Hashem credit for one’s success, as the verse states, “Lest you say in your heart, ‘My strength and the might of my hand have earned me this wealth.’ And you shall remember Hashem, your G-d, for He gives you the strength to succeed.”
Based on the above, Maran Rabbeinu Ovadia Yosef zt”l writes that there is no prohibition to purchase a life insurance policy, for one still believes that everything is orchestrated with Hashem’s divine intervention and this is similar to any other efforts one invests for one’s livelihood.
Similarly, the Tosafot (Baba Kama 70b) quote Rabbeinu Tam who says that it is a Torah prohibition to lend money to a Jew on interest but it is permissible to do so with a non-Jew, however, our Sages forbade lending money to a non-Jew on interest either so that Jews do not learn from those non-Jewish dealings. The Tosafot add that in their times, it was permissible to lend money to non-Jews on interest, for in those times the Jews lived among the non-Jewish nations and there was no other way to earn a living besides for conducting such business deals with non-Jews. This was especially true since the Jews were obligated to pay high taxes to the king and other officials; thus, even when conducting business with the non-Jews, this covered only the very basic costs of living. Thus, the Tosafot rule that during such times, a Jew may lend money to a non-Jew on interest. The Tur and Maran Ha’Shulchan Aruch (Yoreh De’ah, Chapter 159) rule likewise. We can infer from their words that doing so does not constitute a lack of trust in Hashem, for all these Poskim allow lending money to a non-Jew on interest in pressing circumstances and they did not rule that one is obligated to await Hashem’s salvation in an unnatural way. We see that any effort one puts forth regarding materialistic pursuits in a way that is within the normal way of the world is appropriate and this is actually the way Hashem wishes the world to run; the same applies to life insurance.
Many great Poskim in the last several generations rule likewise including the author of the Responsa Lechem Shlomo who was asked whether or not purchasing life insurance constitutes an issue of “opening the Satan’s mouth,” to which he replied that this poses no problem at all, for the great Rivash (Chapter 114) writes that one may prepare a burial plot and shrouds for himself which he proceeds to prove from the Gemara. He writes that his uncle, Hagaon Harav Naftali zt”l, took out a life insurance policy for himself; were there any prohibition involved, he would not even do so for all the money in the world.
Summary: One may purchase a life insurance policy as long as this is being carried out in accordance with the tenets set forth by our holy Torah.
