Rights or Responsibilities
Rights or Responsibilities?
During the tumultuous early decades of the 20th century, Rabbi Yosef Yitzchak Schneerson (1880-1950), the sixth Chabad Rebbe, was traveling aboard a train heading to Petersburg. Accompanying him in the carriage were noblemen, clergy members, and a group of Jewish individuals. Over time, their conversation evolved into a passionate debate centered around various ideal forms of governance.
During this era, the world was teeming with a multitude of "isms" — socialism, communism, capitalism, pacifism, fascism, and more. However, this particular debate took on a distinct perspective, examining the matter through the lens of Judaism. Each participant offered different arguments based on references from the Torah, extolling the virtues of specific governmental approaches.
As is often the case with debates, the conversation eventually reached an impasse. It was at this juncture that the group turned to the Rebbe, who had been quietly observing. They sought his insight and opinion. In response, the Rebbe shared:
"Each of you is indeed correct. The Torah serves as the source of all goodness within Creation. The positive aspects inherent in each of these systems can trace their origins back to the Torah. However, any deficiencies they may exhibit arise from the human-made embellishments that have been added to the foundational values of the Torah."
On one end of the spectrum lay the Communist ideology, a framework wherein all property is communal, and individuals receive goods and services from the government based on their needs. Although it appeared to promise a utopian existence in theory, its practical implementation led to profound suffering for those who ventured into its realm. In the Former Soviet Union alone, the communist party orchestrated the deaths of tens of millions, suppressed religious freedoms, and plunged a significant portion of its populace into abject poverty. Personally, my grandfather was condemned to years of harsh labor in a Siberian Gulag, simply for the "crime" of serving as a Jewish leader in his community.
Conversely, on the other side of the spectrum emerged the ascendancy of democracy and capitalism, an economic and political structure wherein private individuals control a country's trade and industry for profit, rather than the state. Democratic societies guarantee essential rights to all citizens, uphold religious freedoms, foster economic prosperity, and empower individuals to lead purposeful lives in accordance with their values.
While residing in a capitalist society boasts evident advantages, it also carries its own array of challenges. In the absence of a robust value system, capitalism has the potential to cultivate a self-centered culture, where each individual is left to fend for themselves. Instances of hate speech may be justified under the umbrella of free speech. Notions of right and wrong can become subjective, morphing in accordance with societal norms or the latest trends.
While democracy guarantees certain individual rights, Judaism also entrusts us with responsibilities.
A primary illustration of this concept is embodied in the Mitzvah of Tzedakah. While often translated as "Charity," the true essence of this term carries a distinct significance. Charity implies engaging in a kind and generous act that goes above and beyond the expected obligations. Conversely, Tzedakah originates from the word "Tzedek," signifying "righteousness" or the act of doing what is morally correct. When we practice Tzedakah, we are effectively discharging our obligation to G-d, Who has entrusted us with the task of allocating the wealth bestowed upon us in a just and proper manner.
The Mitzvah of Tzedakah is discussed in this week’s Torah portion. As the verse states, “If there will be among you a needy person, from one of your brothers in one of your cities, in your land the Lord, your God, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking.” - Deuteronomy 15:7-8
Giving Tzedakah might appear counterintuitive. After all, we may feel a sense of entitlement to our hard-earned money and opt to utilize it all for our personal needs and luxuries. However, Judaism introduces a paradigm shift to our perspective on life and wealth. Our blessings and success are a gift from G-d. He chose to entrust us with our talents, gifts, and resources so that we share it with others in need and make a positive impact on the world around us.
The Torah instructs us to give at least ten percent of our net income to Tzedakah. We are in essence G-d’s bankers who are entrusted to allocate His funds appropriately. When we give ten percent of our earnings to Tzedakah, G-d lets us keep 90% commission. More so, by fulfilling our part, G-d promises additional wealth and a high ROI.
This idea is conveyed by the seemingly repetitive term “a tithe shall you tithe (i.e. 10%)” stated in this week’s Torah portion. The Talmud (Taanit 9:a) interprets this phrase homiletically: "Take a tithe [asser] so that you will become wealthy [titasher], in the merit of the mitzvah." The Hebrew word for tithing shares the same root word for wealth. The Torah is conveying to us that by fulfilling the Mitzvah of giving ten percent of our income to Tzedaka we are rewarded with wealth.
The money we possess appears to embody the most tangible facets of our lives. It has been acquired through extensive exertion, the investment of time, intellectual capacity, and emotional energy. Moreover, it affords us the capability to procure essential necessities as well as indulgent luxuries, thereby facilitating a comfortable lifestyle.
Simultaneously, money has the potential to function as our most spiritually enriching asset. Engaging in acts of Tzedakah enables us to elevate and imbue the most materialistic dimensions of our existence with significance and purpose. Indeed, the acknowledgment that all our possessions are bestowed upon us as gifts from a higher power is articulated on American currency with the inscription, "In God we trust."
Due to this very reason, our sages hold the virtue of Tzedakah in high esteem, regarding it as equivalent to the sum of all other Mitzvot combined. In the book of Tanya, authored by Rabbi Schneur Zalman of Liadi, it is elucidated that when we perform a Mitzvah (e.g. lighting Shabbat candles, donning Tefillin, affixing a Mezuzah to our doorpost, or honoring our parents), we are elevating a specific facet of our lives or surroundings. Conversely, when we engage in Tzedakah, we are elevating and transmuting all the physical aspects of our lives that were invested in the process of earning money.
The Talmud states that “giving Tzedakah brings redemption near”. The Messianic redemption will usher in an era when the physical world will be transformed into a beautiful home for G-d. Giving Tzedakah is the most practical and effective way to make that era a daily reality.
Ever since our ancestors Abraham and Sarah introduced the value of Tzedakah to the world almost 4000 years ago, the Jewish people have been at the forefront of philanthropic giving and serve as a positive example and inspiration for all other nations as well. As we approach the final moments before the coming of Moshiach, the values and principles of Tzedakah have become an integral part of society at large.
Initiatives such as The Giving Pledge, Giving Tuesday or matching gifts which companies offer to encourage philanthropy among their employees, are just a few examples of how the world has evolved in a very positive way. Through our philanthropic giving, we are doing our part in making this transformation a reality.
Tzedaka Unpacked:
Forms of Tzedakah: The highest form of tzedakah (charity) is to provide self-sufficiency. Extend a loan to a friend, allowing him/her to embark on a business project; help an acquaintance find a job or bring him/her into your family business.
The Pushkah: Display or affix a Tzedakah Pushkah (charity box) in your home and office. The Pushkah redefines the entire space. It is no longer just a home or an office, it is a center of kindness and caring. It also serves as a reminder to our families and co-workers as to where our true priorities are.
Who: Every person regardless of, gender, age or financial status is obligated in the Mitzvah of Tzedakah.
How Much: According to Jewish tradition, a minimum of 10% of our net earnings are earmarked for tzedakah. It is our belief that ultimately we are G‑d's bankers; in addition to the monies intended for our personal use, He entrusts us with an additional sum—which we are meant to disperse to charitable causes.
When: How often, is more important than how much. Why? Because when you write a check for $365, a good cause gets another $365. But give a dollar every day for 365 days — and your hand becomes a giving hand. As an anonymous Jewish sage wrote, "A person is more influenced by the things he does than by the knowledge he is taught." It is customary to give even a small amount every weekday as well as before candle-lighting on Shabbat/Holidays.
Recipients: Tzedakah can be given to a needy person, Jewish schools, Jewish institutions, and/or humanitarian causes. A family member who is in difficult financial straits takes precedence over non-family. Similarly, Jewish causes take precedence over general charities. Likewise, local poor and charitable organizations take precedence over their faraway counterparts. And charitable causes in Israel take precedence over (non-local) charities in the Diaspora.
