[These are] seven Jewish values... at the core of Jewish teachings about social justice:
- חסד Chesed: Lovingkindness... The rabbinic view [is] that, just as God extends compassion to all humanity, so, too, must Jews practice chesed in every human interaction.
- כבוד הבריות Kavod Habriot: Dignity of All Creatures... Jews must carry themselves in a dignified way and society must never... deny a person's dignity... [Berachot 19b] teaches that any rabbinic ordinance may be set aside... for preserving kavod habriot... It is intended to guide the behavior of Jews not only with other human beings, but also with animals and the natural world.
- בקש שלום Bakesh Shalom: Seek Peace... For thousands of years... the pursuit of peace has been one of Judaism's core principles.
- לא תעמוד Lo Ta'amod: You Shall Not Stand Idly By... Jews bear the responsibility to protect other people's right to live free of aggression and injustice.
- דרכי שלום Darchei Shalom: The Ways of Peace... Jews try to avoid shameful behavior and the trouble that might result... On another level... it can be read as a sincere desire to create harmonious relations with other... groups.
- אהבת גר Ahavat Ger: Loving the Stranger... No commandment is repeated as often in the Torah as that of protecting the stranger... It is easy to act with sympathy to the outsider when [you are one, too]... It it much harder when you begin to have a taste of privilege.
- אמת Emet: Truth... Emet mandates an attitude of moral honesty and spiritual integrity. Truth... is not merely what is false. It is what we know on the deepest level to be ethically correct.
" צדק צדק תרדוף"
"Justice, justice you shall pursue (Deut 16:20)".
(18) You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the LORD.
I wanted to start with this verse from the last book of the Torah since it is considered the fundamental tenant and driving force behind Judaism. One cannot claim to love God and not be passionate about justice. It is considered the primary Jewish contribution to the human spirit. There is a firm commitment within Judaism and to even gain personal piety, through the commitment of making the world a more just and righteous place.
Discussion Questions:
1.. How can this text inspire us to do different forms of social action?
2. When you see this line what do you think it means? What are some actions that might stem from this vague statement?
-One way to be just: judgely fairly. But what are other ways to inact justice in our lives?
-Tzedakah: means righteousness or justice. Although it is often assumed to mean charity, it is not. The latin word caritas, means charity. That means you are a caring person you give charity. But in Judaism, tzedakah means it is the RIGHT thing to do, it is what you are supposed to do.
(יד) הוּא הָיָה אוֹמֵר, אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתָי:
(14) He [Rabbi Hillel] used to say: If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when?
Discussion questions:
1) Have you ever heard of this saying?
2) What does this verse say about selflessness?
3) How does the work of IsraAID in Dominica embody this quote? Does this vary if you are from Dominica or if you are here internationally in terms o
Take each line and think of an example of this. At first it seems you are self absorbed, but it doesn't stop there it keeps going...
QUESTION: How is it that Hillel, who was such a humble person (seeShabbat 30b), should talk about the importance of being concerned with one’s self?
source #2
ANSWER: Hillel is not talking about conceit and arrogance, but discussing the ugliness of selfishness and self-centeredness. He is therefore saying,“Im ein ani li — If when I do a favor to others, I do it altruistically and have no ulterior motives, and I do not calculate what will I ultimately gain from this, then mi li — who can say anything negative about me? However, if when I do a favor for others ani le’atzmi — I think of my selfish interest and benefits and otherwise I will not act, then mah ani — what kind of person am I considered to be? — someone of a little worth.”
(פניני אבות — תפארת ישראל)
source#3
Alternatively, Hillel is referring to a Jew’s performance of the 613 mitzvot of the Torah. When Moshe told the Jewish people about the giving of the Torah, they responded yachdav — together — and said, “Everything that Hashem has spoken na’aseh — we shall do” (Shemot 19:8). The Torah emphasizes that they responded yachdav — together — because it is really impossible for every Jew to perform all 613 mitzvot on his own. Somemitzvot can only be performed by a king, some by a Kohen, etc. Nevertheless, when the Jews are united, they are considered one entity. Thus, through togetherness, every Jew can receive credit for the fulfillment of all the 613 mitzvot.
Therefore, Hillel is stating, “If I am not for myself — but united with all ofK’lal Yisrael — then mi li — I can anticipate receiving credit for themitzvot I am unable to perform when they will be performed by others capable of doing them. However, keshe’ani le’atzmi — if I am only for myself — and there is no unity, mah ani — what am I? A Jew is required to fulfill all of the 613 mitzvot and I am not doing it.”
(ר' יחיאל מיכל זצ"ל מזלאצוב)
(יז) לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃ (יח) לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י ה'
Love your fellow (neighbor) yourself: as I am the LORD. (JPS with sefaria)
"The Hebrew Bible contains the great command, ‘You shall love your neighbour as yourself’ (Leviticus 19:18), and this has often been taken as the basis of biblical morality. But it is not: it is only part of it. The Jewish sages noted that on only one occasion does the Hebrew Bible command us to love our neighbour, but in thirty-seven places it commands us to love the stranger. Our neighbour is one we love because he is like ourselves. The stranger is one we are taught to love precisely because he is not like ourselves.”
(ז) שְׁמוֹנֶה מַעֲלוֹת יֵשׁ בַּצְּדָקָה זוֹ לְמַעְלָה מִזּוֹ.
(7) There are eight levels of charity, one above the other.
מַעֲלָה גְּדוֹלָה שֶׁאֵין לְמַעְלָה מִמֶּנָּה זֶה הַמַּחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָּךְ וְנוֹתֵן לוֹ מַתָּנָה אוֹ הַלְוָאָה אוֹ עוֹשֶׂה עִמּוֹ שֻׁתָּפוּת אוֹ מַמְצִיא לוֹ מְלָאכָה כְּדֵי לְחַזֵּק אֶת יָדוֹ עַד שֶׁלֹּא יִצְטָרֵךְ לַבְּרִיּוֹת לִשְׁאל. וְעַל זֶה נֶאֱמַר (ויקרא כה-לה) "וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ" כְּלוֹמַר הַחֲזֵק בּוֹ עַד שֶׁלֹּא יִפּל וְיִצְטָרֵךְ:
The greatest level that has nothing above it is to strengthen the hand of a Jew who has become poor and give him a gift or loan or create a partnership with him or make up some work for him, so as strengthen his hand until he does not [any longer] need to ask others [for help]. And about this it is said (Leviticus 25:35), "and you shall strengthen the hand of a stranger and a resident and he shall live with you;" meaning, strenghen him until he no [longer] falls and becomes needy.
Why do you think it is better to have someone help themselves rather than simply giving money? What are the benefits of creating self sufficiency?
How does this teaching of rambam inspire the work of IsraAID? (i.e. teacher training).
In another place in Jewish tradition in the Talmud in masechet Kidushin, the parents obligations to children. One of them is to teach the kids how to swim (to be self sufficient).
Discussion questions about comparing to other religions.