These two sets of patterns—rabbinic tensions with the non-rabbinic wealthy and their involvements with charity and the working poor—are arguably complementary. Not only should the rabbis prevail in the competition with the non-rabbinic wealthy for social capital because of their Torah study, interpretation, living, and teaching, they should prevail because they are benevolently mindful and even activist on behalf of their social inferiors (the working poor) and are willing and able to compel other Jews to be similarly mindful and also do charity in accordance with rabbinic visions of that cluster of practices.

Dr. Alyssa Gray reflects on her contributions to the field of rabbinic charity and urges scholars to "take rabbinic intertextuality and the creation of texts out of other texts very seriously."