From Tzedakah to Independence
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Journal of Jewish Communal Service, Vol. 82, No. 3, Summer 2007 From Tzedakah 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 tikkun olam, 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 welfare. 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 Judaism 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 reality closest Hebrew word to the English version was that she had to drop out of high school of “charity,” although it literally means to take care of her children. Seeking love by “righteousness” or “justice.” 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 mitzvah 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 Jews, 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 Torah, 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 Rav Huna takes the point further, arguing the opportunity to practice justice. that “Whoever engages in Torah study 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 Talmud 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 rabbis 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, Maimonides (Rabbi Moses 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 Mishnah 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 gift 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 alms 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 donation 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 refuge 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.