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Home , Alms, Rav, Tzedakah

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007

From to Independence

Yaakov Taitz, Ph.D. Director, JVS Assessment, JVS MetroWest New Jersey

The mission of JVS agencies is to help clients become independent. The Jewish values of tzedakah and , as formulated by our Jewish sages, posit the transition to self-sufficiency as the highest goal. Reviewing these sources will empower us to do our work in a more meaningful way.

BEVERLY’S STORY type of approach she required was one for- mulated by rabbinical scholars ages before. When Beverly turned nineteen years old, she decided to apply for . She was WHAT IS THE JEWISH CONCEPT living with her two children at her aunt’s OF TZEDAKAH? house and wanted to become independent, Two words in offer insight into by living in her own home. She was tired of the Jewish concept of giving. The first, mitz- asking relatives for money for food and a vah, is commonly translated as “good place to stay. Having a place of her own deed,” but actually means “command- would give Beverly the confidence that ment.” The second word, tzedakah,isthe things were getting better. But the closest Hebrew word to the English version was that she had to drop out of high school of “,” although it literally means to take care of her children. Seeking love by “” or “.” Charity is of- becoming pregnant, she had had children at fered when the philanthropist is willing and ages 16 and 18 from different fathers. Her able to give; in contrast, the of social network was weak, and she did not tzedakah (the commandment of justice) is know where to turn. Receiving welfare gave an obligation for all , regardless of Beverly the opportunity to live on her own, their willingness or ability. In fact, the pur- but she had no high-school diploma, two suit of a just society is one of the fundamen- young children to take care of, and no fam- tal concepts of Judaism. Although single ily support. As part of the welfare system, words are seldom repeated in the , Beverly was referred to many educational Deuteronomy 16:20 states, “Justice, justice and vocational training programs, but she shall you pursue,” emphasizing the word in did not complete any of them. At the age of the form of a command. Justice is not sim- 23, Beverly found herself wandering ply a choice, but a required life pursuit. through the system without any clear goals, Rabbenu Bachya Ben Asher, a 13th- despite her illusion of self-reliance. century Torah commentator, stresses that A story like Beverly’s is typical in a sys- justice shall be pursued whether to one’s tem that prioritizes immediate gains over profit or loss, whether in words or an action, perpetuating true independence. What whether to Jews or non-Jews. Hence we are Beverly required was not a quick fix, but a not to wait for the right opportunity, the lasting and workable change in her life. The right time, and the right place to come

165 166 JOURNAL OF JEWISH COMMUNAL SERVICE along, but instead we are to actively seek Huna takes the point further, arguing the opportunity to practice justice. that “Whoever engages in Judaism places an enormous value on in- alone, is like one who has no God. When dividual benevolence and justice. As a mat- one is engaged in fulfilling the public needs, ter of simple justice, we are duty-bound to it is as if he engaged in the study of Torah.” help others in need. The very essence of the Likewise, Berachot 8a states that one who Torah, so the informs us, is the benefits from his own hard work is greater practice of lovingkindness. Persons who than one who is a Yara Shomayim, a God- recognize that helping those in need is an fearing person. These texts illustrate that, obligation must, of necessity, be devoted to according to Judaism, tzedakah is not sim- them. ply a good deed, but a major life goal. Chapter 19:9 of the book of Leviticus teaches about justice as it pertains to the HOW ARE WE GUIDED IN THE occupation of farming: “When you reap the PRACTICE OF TZEDAKAH? harvest of your land, you shall not reap all Considering the emphasis placed on the the way to the edges of your field, or gather value of tzedakah in Jewish life, it is under- the gleanings of your harvest. You shall standable that and scholars stipu- leave them for the poor and the stranger.” lated a particular way to carry it out. In the This is perhaps the oldest declaration that 12th century, the great codifier of Jewish the disadvantaged members of our society law, ( ben Mai- have the right to societal support. In Juda- mon, 1135–1204) provided the details and ism, it is believed that God is the owner of vision of the Jewish law of tzedakah by for- all things and that an owner of a field is only mulating a list of eight levels of giving. Dur- a temporary guardian or steward of the land ing the time of the and Talmud, and the goods that it produces. In this pas- the Jews were engaged chiefly in agricul- sage, the food is left for the needy, enabling ture, and these laws addressed the eco- them to gather in dignity that which God nomic life of the Jewish community as it gives to them, rather than requiring them to was structured then. Maimonides treats the beg for what the owner of the field may topic of tzedakah in the seventh book of his decide to give them. Thus the Jewish con- code, the Book of Agriculture, in which he cept of tzedakah differs from the English summarizes a wide range of rules governing understanding of the word charity: whereas the business of farming. This work synthe- charity is given when the philanthropist is sizes teachings from the Torah, Tanach, and able and emotionally or otherwise moved to Talmud into one succinct account of how do so, tzedakah is an obligation given by tzedakah can be most meaningfully carried God to all Jews, regardless of their financial out. standing or willingness to give, although The following eight degrees of tzedakah, giving willingly is certainly considered bet- according to Maimonides, are listed in de- ter than giving unwillingly. scending order of importance. In the Talmud (Bavli Kidushin 40b) the rabbis asked, “What is more important, the 1. The highest degree is reached when one study of Torah or the performance of mitz- upholds one who has been reduced to vot [plural of mitzvah]?” Rabbi Tarfon re- poverty by giving that person a or sponded by saying that the performance of loan, by entering into a partnership with mitzvot is more important. Rabbi Akiva an- him or her, or by finding that person swered: “The study of Torah.” Then all of work. This is done in order to strengthen them answered, saying, “The study of To- the unfortunate person’s hand so that he rah is more important, because the study of or she will have no need to beg from Torah brings (one) to the performance of others. Concerning such a person, it is mitzvot.” In the Talmud (Avodah Zarah), said. “You shall uphold that one, as a

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007 FROM TZEDAKAH TO INDEPENDENCE 167

stranger and a settler shall that person thus written, “Strengthen him (the poor live with you,” meaning uphold that per- person) so that he does not fall (as distinct son, so that he or she will not lapse into from the one who has already become want. poor) and become dependent on others” 2. A lesser degree of tzedakah involves giv- (Leviticus 25:23). ing to the poor in such a way that the giver knows not to whom the are WHAT IS THE VALUE OF WORK given nor does the receiver know from ACCORDING TO JUDAISM? whom the alms have come. 3. A lesser degree of tzedakah occurs when In the Talmud, Rabban Gamliel and Tza- the person who gives knows who the re- dok compared those who have an occupa- cipient is, but the recipient does not tion to a well-groomed winery that is culti- know the identity of the giver. vated, fruitful, and enclosed by a fence, so 4. A lesser degree of tzedakah occurs when that animals or strangers cannot enter to the poor person knows the identity of take the fruits of the vine. They compared the donor, but the donor does not know those without an occupation, in contrast, to who will receive the gift. an open winery, vulnerable to destruction 5. A lesser degree of tzedakah is performed by outsiders. This text offers a metaphor for when the of charity to the poor the security provided by an occupation, is made before it has been requested. which allows the worker to “cultivate” his 6. Below this is the giving of charity after or her skills in the of a stable life- one has been asked for it. style. It is the “fence,” or protection, of em- 7. Below this is the giving of less than an ployment that offers an opportunity for the appropriate donation, but in a friendly worker to pursue fulfilling personal goals. manner. This liberty is not enjoyed by the unem- 8. The lowest level of tzedakah is the giving ployed, who must face the constant threat of charity with a scowl. of losing whatever temporary safety nets they have in place. The above laws are based on the following In (Ethics of our Fathers 1: three principles: 10) we are taught to love work; Rashi ex- 1. The preferred way to deal with poverty plains that one should never consider one- is to help the poor to help themselves. self too great or too important to work and 2. The best way to give tzedakah occurs adds that, by working, a person will not when neither the giver nor the receiver have to become involved in theft or dishon- knows the other’s identity. esty and will also not have to depend on 3. The dignity of the poor must be re- from tzedakah to survive. Later on in spected. Pirkei Avot 2:2, we read that even contin- ued success in Torah depends on being en- The highest degree of charity is giving that gaged in work as well. The Talmud in strengthens the hand of one’s poor fellow 67b praises hard work because it “warms by giving a gift or an interest-free loan one up,” meaning that it is healthy for the or entering into a business partnership with body, an idea echoed by Klei Yakar who him or her. The loan is a higher form of affirms that it is healthy to work before eat- charity than is the outright gift because it ing. Ketuvot 59b states that idleness can does not shame the poor (Rashi on Baby- lead to insanity or, as some understand it, lonian Talmud 63a). The partner- depression. Nedarim (49b) asserts that ship is even more praiseworthy because it work brings honor to the one who does it, strengthens the poor person, enabling him and the Tosefeta in Kiddushin Perek 1 Hal- or her to become independent and no achh 9 also documents the value of having a longer dependent on the public purse. It is trade.

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007 168 JOURNAL OF JEWISH COMMUNAL SERVICE

When Yitro advises his son-in-law Moses may see the immediate gains of such pro- how to effectively lead the children of grams, but will likely fall into the trap of and minister to their needs, he tells him that becoming completely dependent on exter- he must make the people aware of the path nal funding sources for her most basic that they must follow and the actions they needs. must do (Exodus 18:20). In this verse in How can we assist those individuals with which Yitro instructs Moses to teach the their needs while enabling them to pursue people, there occurs the phrase, “Beit their goals of independence? We can look Chayihem,” which may be translated as “a to Maimonides for some guidance. One ex- way of life.” Rashi explains this phrase to ample of a modern practice in which indi- mean that people must be taught a trade or viduals help other individuals to secure fi- a profession by which to earn a living. nancial independence is microfinance. This “U’vacharta B’chaim,” which means “to term refers to the provision of very small choose life” (Deuteronomy 30:19), also re- loans (under $100) to enable people to start fers to choosing a profession. The rabbis small businesses, primarily in Third World discuss further in Shaar Habitachon the dif- countries. Another example is the Work- ferent means of earning a livelihood and force Investment Act, which offers training recommend that one pursue the profession to unemployed individuals and gives them that one desires and for which one is physi- the opportunity to upgrade their skills and cally and mentally fit. become more marketable. For both pro- The Talmud in Kidushin 29a states that grams, the individuals must be motivated one parental obligation is to teach the child and responsible and must possess some ba- or see that he or she learns a trade. One sic skills, aptitudes, and interests to take ad- rabbi even asserts that if a parent does not vantage of these opportunities. do this, it is as if he has taught the child to The Jewish response to those who would be a thief. It is remarkable to note the rab- eliminate or reduce welfare programs be- bis’ wisdom and insights into the impor- cause of occasional abuse is to be found in tance of work, which is similar to our cur- the midrashic comment on a biblical verse: rent understanding. “If your brother be waxen poor, you shall not suffer him to fall. He is like a load rest- How Can the Jewish Perspective of ing on a wall: one man can then hold it, and Tzedakah Shape Current Practices? prevent it from falling, but if it has fallen to the ground, five men cannot raise it up Although Maimonides codified the laws again. And even if you strengthened him of tzedakah around the 12th century, they four or five times, you must (if he needs it) provide the focus for the mission of JVS strengthen him yet again” (Sifra 109b). The agencies today: the ultimate goal is to help task is never finished until “your brother” is clients help themselves by securing work raised from a condition of dependency to while enabling them to retain their self- the state of self-reliance and self-support. respect and dignity. Even in our postindus- In career counseling, work is described as trial service economy, this vision of tzeda- the exercise of potentialities. It is also de- kah is still remarkably relevant. fined as “energy applied to a task.” Work It is apparent that our country’s welfare provides intrinsic rewards, such as fulfilling system is not up to facilitate achieve- aesthetic and intellectual needs and the ment of this goal. Instead of helping clients need to work with our hands and bodies. attain independence, it offers short-term These are called intrinsic rewards of work. benefits such as food stamps, child care, There are also social rewards from work. housing, and Medicaid. Although these ser- By being involved in work, individuals par- vices are extremely important, they are ticipate in an environment that can provide temporary. A single mother like Beverly positive contact with others. There are also

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007 FROM TZEDAKAH TO INDEPENDENCE 169 extrinsic rewards of work, which are prima- ure, low self-esteem, fear of the unknown, rily monetary and enable the worker to en- poor education, joblessness or weak em- joy the comforts of life. It is important to ployment, and a lack of proper role models. consider all of these factors when selecting Many suffer from general depression and a career. If people seek jobs merely to ob- have histories of domestic violence and/or tain extrinsic rewards, such as money, their drug or alcohol abuse. Many families may intrinsic needs will not be fulfilled, and they be considered multi-problem families, liv- often expend less energy in their work, fi- ing in chronic poverty. Their family dynam- nally losing interest in it completely. ics are usually unstable or stressful, with ex- As we understand today from the field of tended family support or other social psychology, what contributes to people’s support systems being weak or nonexistent. feelings of well-being is a sense of self- Welfare reform reflects the shift in atti- esteem and the conviction of one’s worth as tude toward helping the disadvantaged be- an individual. People for whom these needs come independent of the system. Congress are met often experience a joy in living; if passed legislation designed to change the their work provides for them an opportu- focus of the federal welfare system from in- nity to express their potential, then they will come maintenance to employment by pro- more than likely be successful and fulfilled viding disadvantaged individuals with reme- as individuals. On the other hand, those dial education, job training. and child care holding jobs that are unfulfilling become services that would enable them to enter less productive and less motivated, and con- the labor market. This program intends to sequently they withdraw emotionally from move people permanently off welfare by work and at times from life as well. Those making them self-sufficient. Finding mean- who are unemployed, whether by choice or ingful employment for people seems to be not, lack the opportunity to satisfy their ba- more cost effective than giving them finan- sic physical, social, and psychological needs. cial assistance. Teaching a trade to the dis- advantaged will provide greater self- HOW CAN WE BREAK THE CYCLE fulfillment and may eliminate the need to OF WELFARE DEPENDENCY? depend on others. These concepts, which were recognized a long time ago by Mai- Many studies have indicated that a large monides, are the basis of the code of tzeda- number of welfare-dependent heads of kah. Welfare reform brings our country households, particularly those who are closer to the highest degree of charity. single females, face two categories of barri- ers to employment: personal/individual and TIKKUN OLAM: PERFECTING systemic/structural. Many of these barriers THE WORLD are interconnected and form a complex web of obstacles to self-sufficiency. The concept of tikkun olam, using social Systemic barriers to employment for action to repair the world, is one of the cor- many welfare-dependent heads of house- nerstones of the notion of tzedakah. The hold are well documented and include lack idea of “repair of the world” is ever-present of appropriate training or opportunities, a for Jews, since they conclude every worship shortage of jobs that pay a livable wage, service with the “Alenu” prayer, including lack of child care, and transportation prob- the words “L’Taken olam b’malkhut lems. Psychological barriers are often more Shaddai” (to perfect the world under the difficult to overcome than systemic barriers. kingdom of the Almighty.) Tikkun olam Single-parent welfare recipients often feel has come to connote social action and the immobilized, disempowered, helpless, over- pursuit of social justice. Many organizations whelmed, and anxious. Their living patterns and thinkers have used the term to refer to are unstable, and they have histories of fail- social action programs; tzedakah (charitable

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007 170 JOURNAL OF JEWISH COMMUNAL SERVICE giving) and gemilut hasadim (acts of kind- to the Essex County One Stop Center. In ness); and progressive Jewish approaches to contrast to other programs, One Stop fo- social issues.1 JVS staff, who provide a wide cused on assessing Beverly’s skills and in- range of services to the disadvantaged, in- terests before referring her for job training. corporate Maimonides’ code of tzedakah Part of One Stop’s services included a com- into their work ethic and thus fulfill the mis- prehensive test battery performed by JVS; sion of repairing the world (tikkun olam)by it consisted of various basic skills, voca- helping one person at a time gain indepen- tional, interest, and aptitude tests. After dence through counseling, teaching, and completing the test battery, it became clear mentoring. As it is said, “Whoever saves a that this young mother had a very high po- single soul is deemed as if he saved an en- tential to enter the medical billing field. Al- tire world” ( 4:5). though Beverly was not yet ready to verbal- ize her goals, the results of the tests FROM TZEDAKAH TO revealed exceptional aptitude and specific INDEPENDENCE: THE HIGHEST interest in areas connected to medical bill- FORM OF GIVING ing, a field Beverly knew little about before. Referrals were made for Beverly to take the Beverly was helped by realizing that real GED test and to enter a medical billing change comes from within. She knew that training program, and she was successful in she had to take action to move herself away from the cycle of poverty. She was also completing both. Later on, a JVS counselor blessed to have a dedicated counselor who was able to help Beverly locate a job in a supported her and empowered her to be- medical hospital that provided flexible come self-sufficient. work in the billing department. This job en- After years of moving around from one abled Beverly to become independent of program to the next, Beverly was directed the welfare system, and being a better role model for her children increased her self- respect and enabled her to become a better 1Ron Coun, former executive director of JVS at parent. Beverly’s transition to the working MetroWest NJ, integrated the concept of tikkun world left her with a new sense of identity. olam into every aspect of his work. Whether he was speaking to JVS staff, a state committee, or a com- Beyond gaining financial independence, she mittee at the county One Stop, he discussed the emerged with an invaluable sense of pride need to repair the world. Ron was a champion for and self-worth that had eluded her before. the disadvantaged and the disabled, and at every Because Beverly’s dependence on the available opportunity he emphasized the injustice in our society and the importance of integrating those welfare system was a reflection of the cul- who have been excluded into the mainstream cul- ture and the that she grew up with, ture. Out loud, he pondered the question of how we her transformation from dependence to in- could help our clients at the county and state level dependence was a major accomplishment. reach their ultimate potential. Ron was a gifted pub- lic speaker who knew how to advocate for the needy This transformation, which is the highest but was also skilled in dealing with the bureaucracy. degree of tzedakah, was in part made pos- Ron began his work as a rehabilitation counselor at sible by the work of JVS. the assessment unit, where he evaluated clients for It is remarkable that this vision of giving, their potential. At the beginning of his career at JVS, he occupied his time with the “repair” of in- in which the transition to self-sufficiency is dividual clients. Later on, he spent most of his en- the highest goal, was laid out for us by our ergy on the global task of repairing the system, edu- Jewish sages. It is our duty to bring their cating staff, administrators, and politicians about understanding into the 21st century by act- the mitzvah of tikkun olam. Within the agency, Ron was a very caring individual who was supportive of ing on their vision of helping others help clients and staff in times of personal need. themselves.

Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007