Reflections on Poverty: A Jewish Perspective

Jeffrey I Levin

Delivered on the Campus of San Jose State University, November 10, 2010

Judaism recognizes that poverty is not ordained by God or a fact of nature. It is a result of the systems that are
constructed by human beings and can be modified by human beings. Economic systems are not hard wired into
the structure of the universe.

Our tradition teaches us that poverty can and should be alleviated, minimized, reduced. In truth, Judaism does not
advocate one economic system over another. It is not the form of the economic system but its result that is the
issue for Judaism. There is nothing intrinsically holy about economic systems in whatever form. It is not difficult to
understand why Jews comprise less than .3% of the world population but over 30% of the Nobel Prize recipients
for economics. Underlying the Jewish passion for economics is a religious imperative: "There will always be poor
people in the land. Therefore I command you to be open-handed toward your brothers and toward the poor and
needy in your land." (Deut. 15:11)

The Hebrew word, tzedakah, which in Biblical Hebrew is often translated as charity comes from the root tzedek
which means justice. When one gives solely out of generosity, that's charity. But tzedakah means that giving isn't
an option but an obligation for all, it is an avenue to achieve justice and is required—even for the poor. The rule
that even the needy must also give tzedakah might seem a bit absurd. Why give one person enough money so that
he or she can give to yet another and yet another? Giving directly to the other person would be so much more
logical, practical and efficient. What the rabbis understood, however, is that the act of giving is an essential part of
human dignity. The rabbinic insistence that the entire community provide the poor with enough money so that the
needy themselves can give is indeed a most profound insight into the human condition and the redemptive
qualities of tzedakah. Through tzedakah is Israel redeemed.

Tzedakah is not simply a matter of charity, but of responsibility, righteousness, and justice. The Bible does not
merely command us to give to the poor, but to advocate on their behalf. We are told in Proverbs 31:9, to "speak
up, judge righteously, champion the cause of the poor and the needy."

It bears pointing out that from the early days of the Talmud up until modern times, during the centuries when
Jewish communities were independent and self-regulated entities, Jews taxed themselves to provide the tzedakah
to support programs which provided for the poor, the hungry, the ill, the elderly, the widow and the orphan--a
close parallel to the safety net programs we Americans enjoy today.

The highest form of tzedakah according to Maimonides, a prominent rabbi from the 12th Century, "...is teaching
another a trade and finding employment in other words by putting that person in a situation where he or she can
dispense with other people's aid. With reference to such aid it is said, 'You shall strengthen him, be he a stranger
or a settler, he shall live with you' (Lev. 25: 35), which means: strengthen him in such a manner that his falling back
into poverty is prevented." (Mattenot Ani'im 10:7-14)

It should be profoundly obvious to all us that the only way to break the cycle of intractable poverty is through
education and the abatement of unemployment.
Permit me to speak briefly about education before moving to unemployment.

The rabbis of the Talmud established compulsory universal education as a preeminent way to preserve the social
fabric of Jewish society. A primary reason Jews had both a written tradition and an oral tradition is that at the
outset, very few Jews could actually read or write. In the First Century of the Common Era, it is estimated that less
than 2% of the Jewish population were literate. By the end of the Fourth Century, literacy among Jews—at least
among the males—became nearly universal. How was this feat achieved? At first this was accomplished by
opening the houses of learning to all, including those who were indigent.

It is told that Rabbi Tarfon (a prominent Rabbi of the second century) that although he was very wealthy, he did
not give much money to the poor. Once Rabbi Akiba inquired of Rabbi Tarfon: "Would you like me to purchase
one or two small towns for you?" Rabbi Tarfon replied, "Yes." and then gave Rabbi Akiba 4,000 gold dinarii [a huge
sum]. Rabbi Akiba took the money and distributed it to the indigent students of the Rabbis. Later on Rabbi Tarfon
asked Rabbi Akiba, "Where are the small towns you bought for me?" Rabbi Akiba then took Rabbi Tarfon by the
hand and led him to the house of study. In the classroom he brought over a small child holding the book of Psalms
and made him read aloud until he came to the verse "He has given [tzedakah] abroad; He has given to the needy;
his righteousness will endure forever." (Psalms 112:9) Then Rabbi Akiba said, "This is the town which I have
purchased for you." At that moment Rabbi Tarfon stood up, kissed Akiba and said to him, "You are my teacher and
my guide--my teacher in wisdom, my guide in proper conduct." He then gave Rabbi Akiba more money to
distribute to the poor and educate the needy. (Mishnah Kallah 2)

In a subsequent generation it is told that Rabbi Judah the Prince sent R. Chiyya and R. Issi and R. Ami on a mission
through the all towns of Israel to establish teachers in every location. When they came to a town where there
were no teachers, they would say to the inhabitants, “Bring us the defenders of the town.” Invariably they brought
them the military guard. The rabbis said, “These are not the protectors of the town but its destroyers.” “Who then
are the protectors?” asked the inhabitants. The Rabbis answered, “The teachers.” (Yerushalmi Hagigah 1:6)

The strongest defense against societal breakdown is one that provides quality education for all. The rabbis held
this to be of even higher economic priority than military spending.

Now let me touch briefly upon the importance of providing a living wage and dignity of labor. A 20th Century
Rabbi, Rabbi Chaim David Halevy said, "In the Jewish worldview, work is sacred--it is building and creating and is a
partnership with God and the work of creation." (Aseh L'kha Rav 2:64) For it is written, "For six days you shall
labor and do all of your work…"

The Talmud recalls numerous instances where the rabbis performed menial tasks so as to publicly demonstrate the
sanctity of hard work and the dignity of workers. "Rabbi Judah used to go into the house of study carrying a heavy
pitcher on his shoulders. He would say, 'Great is work, as it gives honor to the one who does it." Rabbi Shimon
would carry a heavy basket on his shoulders, and would say, 'Great is work, as it gives honor to the one who does
it.'" (Nedarim 49B)

Tzedakah not only encompasses educational programs and a sustainable labor policy, it includes providing food
and shelter for the homeless and health care to all who are ill. At Congregation Shir Hadash we have been
focused on working to extend health coverage to all. We’ve planned and executed a number of health fairs for the
uninsured. We’ve advocated for health care reform. And in recent months we worked hard on backing Measure
A, a measure to help ensure that all children in Santa Clara County receive the health care they need.
Unfortunately, as you may know, the measure did not pass. So our work in this area is hardly complete.
Rabbi Tarfon says: The day is short, the task is hard, the workers are tired, the reward is great, and the Master of
the house is insistent. (Pirkei Avot. 2:20) So much urgent work needs to be done to establish public policies that
foster human dignity, a sustainable economy and healthy community here in Santa Clara County.