“Community,” “Tzedakah” and “Israel” – important concepts woven through the Annual Campaign – are the threads that bind us. We’ve asked community rabbis to share their position on what these concepts mean to them.

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Rabbi Mordechai Berger, Young Israel Congregation

The Necessity of being a “Baal Tzedaka”

In our tradition, the Hebrew word for charity is “Tzedaka”.  The translation of tzedaka, however, underlines an attitude towards helping others, far different than charity.

Charity implies an act of kindness, beyond the norm.  A charitable act is interpreted as an act not required, yet done out of the goodness of our heart.  “Tzedaka” in turns means, righteous act, one that is mandatory, a necessity for the participants, not only the receiver of tzedakah, but also the one who gives.

Judaism demands that we live our life doing the right thing.  “Righteous behaviour you shall pursue.”  Our history is filled with mandatory acts of kindness, requirements fro everyman, not only the pious.

A classical example is the laws of “Ma-aser”, the Tithes required by Jewish tradition.  A Jewish person was required to give the following amounts of his produce away to others:  10% to the Levi, a second 10% to either the poor or Jerusalem, 2% to the Cohen, the corners of his field to the poor.  While these are significant amounts, this was the obligation of every Jewish Farmer, the right way.

Our obligation is to support the needs of our fellow Jews both locally and in Israel.  This is our tradition.  This is the secret to the Jewish survival; yesterday, today and tomorrow.

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Rabbi Reuven Bulka, Congregation Machzikei  Hadas

There is an obvious connection of these three notions, which can be
condensed into "Our community gives lots of tzedakah to Israel."

We are profoundly connected to Israel, and deeply committed to assuring that Israel flourishes in every aspect, including the social, educational, medical, technological, etc. In truth, as much as Israel welcomes our input and support, it is we who are more in need than they.

They are already carrying a tremendous load in Israel, and are pushing
forward on so many frontiers. It is so vital that we are a part of this, that we are connected to Israel.

Israel, after all, binds us all together, and plays a major part in
establishing the community firmament. We need Israel even more than Israel needs us.

And this thematic applies in a major way to charity. There are those out there who need charity. But it is we who need charity even more, that is, that we need to "give" charity even more than those in difficult straights need to receive charity (most of the time).

By helping others, we engage in the full exercise of our Jewish mandate to be kind and considerate, emulators of God to the extent that is possible. Without tzedakah opportunities, we could not do this.

The notion of us needing them is most pronounced when we contemplate
community. We all need community, which by definition is the absence of an us-them mentality. In community, we are all in need of each other, ready to give to make community possible. In common with Israel and tzedakah, it is receiving by giving.

Maintaining and improving community is our greatest challenge. Guided by the spirit of Israel and tzedakah, we can meet this challenge.

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Rabbi Steven Garten, Temple Israel

The question has been asked many times and in many different ways,"What is the secret to Jewish Survival?"..Is it the synagogue?  Is it our commitment to a way of life sanctified by Mitzvot?  Is it our history of persecution?  All these answers ring true, but the one answer which should  never be discounted is the Jewish passion for social justice.  The refusal to yeild to dispair, fatigue or cynicism, the stubborn belief in"repairing the world;" the chutzpadick notion that we are partners with the Divine in refashioning a humane and civilized world--these compulsions have helped preserve the Jewish spirit.
 
There are three primary values which serve as the basis for our Jewish commitment to social justice.  Reform Judaism teaches that all human beings have an inherent dignity, derived from the belief that we are all made in the image of God.  Reform Judaism teaches that the concept of wealth as lent by God in a trust relationship requires sharing with the less fortunate.  Reform Judaism teaches that it is the obligation of all Jews to pursue justice, righteousness and "darchei shalom(paths of peace)" Our tradition has through the sacred texts of Tanach dictated specific values, not specific answers to questions of poverty, persecution, injustice and "stewardship" of the enviornment. The means by which  we actualize these values is called Tzedakah.

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Rabbi Menachem M. Blum, Ottawa Torah Center Chabad Congregation Community

As human beings, on one hand we are determined to develop our sense of individuality. Yet we are also the most social of creatures searching for the validation and acceptance by others.

Although this paradox of individuality and community is at the heart of who and what we are, the sage Hillel makes it clear by saying, "If I am not for myself, who is for me? And if I am only for myself, what am I?" that this tension between these two strivings is a necessary and desirable component of our mission to make this world a better place to live in.

To create a community you need many individual people and every individual is indispensable to the integrity of the communal whole.

Tzedakah

Tzedakah is translated as “charity,” indicating benevolence or kindness.  The word Tzedakah really comes from the root word Tzedek, meaning justice. Giving ‘Tzedakah’ is a wonderful thing, but not something that is really beyond the call of duty; it is after all only just, or “fitting,” that we give.
So, is giving Tzedakah nice and praiseworthy? Of course, because you have the choice to do otherwise. But G-d expects nothing less--it’s the just thing to do.

Israel

Our Sages tell us that every Jew possesses a portion of the Land of Israel and that the land possesses a portion of every Jew and for that reason we seek out the land of Israel, we gobble up all the news about it.

Our everlasting connection to the land is the driving force behind the support that we provide for Israel in every possible way.

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Rabbi Howard Finkelstein, Beth Shalom West

There is no doubt that modern orthodox congregations such as Beth Shalom West consider the elements of tzedakah, community and the state of Israel to be integral parts contributing to the continuity of Jewish identity today. In fact, most Jews would subscribe to these three categories as important parts of the Jewish mosaic. However, one must state unhesitatingly that these three have only intrinsic meaning when they are addressed through the eyes of Torah and Halacha.

Charity, or Tzedakah, in Jewish law is not simply philanthropy. It is a recognition that Hashem has blessed certain individuals with the ability to alleviate the plight of those less fortunate. Our reaching out to the other establishes our link to those around us. It is that link which then brings us to the concept of community, on a local, national and international level.

We must never separate ourselves from the community. We must share in its sorrows, its joy, and we must recognize that as the children of Abraham, Isaac and Jacob, we have a responsibility to unite ourselves rather than to divide ourselves. Hashem gave the Torah to all Jews, regardless of artificial labels and invented denominations.

Community then translates itself into the support we must give Israel, our distant community geographically, and close one spiritually. The formation of the state of Israel is a modern day miracle blessed by Hashem. The people who fought for the establishment of the state, whether they declared themselves secular or religious, as well as those who support it today whether they live there or in the Diaspora, are fulfilling the Divine commandment as indicated at the end of Sefer Bamidbar (Numbers) to settle and inhabit the land of Israel.

We are one nation, with one G-d, and one Torah. The elements of Tzedakah, community and the state of Israel, are indices of our allegiance to our faith.

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Rabbi Charles S. Popky, Agudath Israel Congregation

A D’VAR TORAH ON TSEDAQAH, COMMUNITY, AND ISRAEL

Tsedeq/Justice Tsedeq/Justice shall you pursue, that you may thrive and occupy the land that the Lord your God is giving you. (Deut. 16:20)

The context of this famous verse is the demand for justice, the vigorous pursuit of fair and equitable judgment. I would like, however, to broaden our understanding of the verse. I feel justified to do so in that the Hebrew word, tsedeq, has a wider semantic range than the English, “justice.” We are most familiar with its form, tsedaqah, conventionally translated as “charity.” We also immediately recognize the word, tsaddiq, “righteous one.” Indeed, that is what the root really means: “righteousness.” The purpose of the Torah’s legislation is to produce a righteous society, for only by living righteously does our people merit Eretz Yisrael, as the above verse declares.

Looking again at the multiple meanings of and its reward, we see that our connection to Eretz Yisrael goes hand-in-hand with our desire for creating a righteous society. In practical terms, we want Medinat Yisrael to be a safe haven for Jews; yet more importantly we want Medinat Yisrael to concretize our Jewish values as a society in which justice and equity are applied both in the governing of that society, and in the treatment of its individuals. Certainly we can be justifiably proud of what Israel has already accomplished, even as it continues to pursue a fuller realization of its goals.

We, too, can pursue tsedeq in our own lives. When we conduct our relationships in upright and equitable ways, when we demonstrate our responsibility to others, and when we support Israel, we, too, contribute to the establishment of a world filled with tsedeq.