Tikun Olam-Fixing the World 4

In 1992, my daughter, Nechama, took seriously ill with bacterial meningitis, one day after her second birthday. This was, of course, a very frightening time for us, and we are grateful to G-d that she pulled through. The doctors said that had we gotten to the hospital three hours later, she would not have survived. This was the Mt. Scopus branch of Jerusalem's Hadassah Hospital. Sima and I took turns over the next ten days keeping vigil at her bedside. There are many stories to tell from that experience, but one I wish to share with you now. I arrived at the hospital moments before the beginning of Shabbat, together with Nechama and our pediatrician, who came along to make sure we would be taken care of immediately. When the tests came back positive for meningitis, I was sent back home to Beit El with antibiotics for my family, as well as for the neighbors' children who had been at her birthday party the day before. There were two other cases in Beit El of meningitis at roughly the same time; a little boy who survived, and a woman who did not. Nechama was in intensive care with a full crew of doctors working on her all night. By the time I got back to the hospital from Beit El, it was several hours into the night. Remarkably, several food packages, including all the traditional Shabbat goodies, were waiting for me. Some were from organizations; the various Bikkur Holim (visiting the sick) Societies, some were from private individuals, sharing their Shabbat dinners with hundreds of people in Jerusalem's hospitals. (Sima later remarked "I can't imagine this! I barely get Shabbat ready for us and our kids. There are actually people out there who not only cook for hundreds, but also deliver the meals to the hospitals!"). The following Shabbat, Sima and I both stayed at the hospital, with our older kids taking care of their younger siblings at home, with neighbors helping out Those patients and their families who were well enough, were invited to a special room, where the Bikkur Holim Societies set up sumptuous meals for them. Most of the patents had just passed crises. There was a celebratory atmosphere in the room. with people sharing their stories of their brush with death. I would later see the same thing in hospitals in the U.S. Visiting the sick, praying for them, and seeing to their needs, is one of the fundamental aspects of Gemilut Hassadim. The Talmud severely criticizes those who neglect their sick neighbors. Each visitor takes away one-sixtieth of their suffering. The Divine Presence dwells over the heads of the sick. The Talmud lists visiting the sick as one of the actions for which one is rewarded in this world, while the full mitzvah remains for the next (i.e., the rewards in this world do not diminish the other-worldly reward. The reward in this world is like "interest" paid on the huge merit earned.) That one's friends and family look in on us when we are not well, is understandable. But that there are armies of devout Jews who volunteer week after week, day after day, to take care of strangers, is, perhaps, the ultimate fulfillment of the dictum "all Israel are responsible for each other". This is Tikun Olam.

Tikun Olam-Fixing the World 3

(Ketubot 67b) Our Rabbis taught: If an orphan applied for assistance to marry, a house must be rented for him, a bed must be prepared for him and [he must also be supplied with] all [household] objects [required for] his use, and then he is given a wife in marriage, for it is said in Scriptures, Sufficient for his need in that which he wanteth: 'sufficient for his need', refers to the house; 'in that which he wanteth', refers to a bed and a table; 'he' (lit. "for him") refers to a wife, for so it is said in Scripture, I will make for him a help meet unto him.
Our Rabbis taught: 'Sufficient for his need' [implies] you are commanded to maintain him, but you are not commanded to make him rich; 'in that which he wanteth' [includes] even a horse to ride upon and a servant to run before him. It was related about Hillel the Elder that he bought for a certain poor man who was of a good family a horse to ride upon and a servant to run before him. On one occasion he could not find a servant to run before him, so he himself ran before him for three miles.

In the Jewish perception of charity, there is also a demand for dignity. In the U.S., the allotment for public assistance for food is under $5/day. The cost of the bureaucracy around that is huge, costing several times that amount per person. The reception at the Public Assistance offices is not only chilly, but downright degrading. Often the benefits are stopped for no apparent reason, and one must go for a hearing to prove that one is still poor. On the other hand, the system is abused by many. One often sees people in luxury vehicles coming to apply for "Welfare". Cheats are rarely punished. The rich complain that there is ANY assistance. Five dollars a day won't buy much more than a cup of coffee. One is made to feel that he is indeed part of Calvin's damned. The Jewish approach is totally different. If one comes asking for food or clothing, that is to be immediately provided. (People rarely lie to get these things). If requesting money, he is to provide references from those who know his situation. The often heard "rule" that one must always give something has no halachic basis, although if they come to our door, it is proper not to send them away empty-handed. Again, dignity. If the person is indeed in need of assistance, the community is to provide not only his basic needs, but enough to live a decent life. When I received the generous help of the Satmar community in 1980, (as I have previously written about), I didn't need to beg. They had agents going around to find out who was in need. They approached me, and pleaded with me to accept their help. The deliveries came in the middle of the night, so no one would see who is being assisted. The food was plentiful, and it always included treats for the children. A child must not know poverty. The above Talmudic passage indicates that not only are basic needs to be met, but, as far as possible, to allow the person to live in accordance with the way of life he had been used to before falling on hard times. Rabbi Nachman, who certainly had no sympathy for materialism, remarked "a complete recovery is possible from any disease, except poverty". The wounds of not having anything to eat, to have to tell one's children that they will need to make do with wearing rags, to not know if a roof over the family's heads will be possible next month, leaves scars that never really heal. Dignity is implied by Man being in G-d's image. This is Gemilut Hasadim. This is Tikun Olam.

Tikun Olam-Fixing the World 2

The English word "charity" is full of resentful and downright hateful connotations. We have already seen that "charity", in Hebrew (Tzedakah) means "justice". In the Jerusalem Talmud, charity is simply called "Mitzvah". Hebrew is not alone in this. In Arabic, charity is "Zakat" ("merit", like the Hebrew "zechut"). The word translated as "charity" in the Christian scriptures is the Greek "Agape", which actually means "love". Similarly, the French word for charity is "philanthropie", which is Greek for "love of Man". Yes, John Calvin has really "done a number" not only on our consciousness, but even our language. The Jewish community has organized extensive organized charitable projects to help the needy, care for the sick, and even provide help for those seeking employment (In the U.S. that is called the "Federation Employment and Guidance Service"). Nearly every large synagogue provides the rabbi with a "discretionary fund", to be distributed quietly to people in need. In the Orthodox community, this goes much further. There is an entire network of charitable organizations, some public and some private, called "Gemachim" (from the expression Gemilut Hasadim"). In the area where I live, there are not only Gemachim for interest free loans, but also Gemachim for housewares, food (including home delivery for Shabbat and holiday needs, and subsidized markets for the poor), formal wear for weddings and other such occasions, wigs, baby accessories, and much more. One Gemach in my area will actually make your wedding for you. References are usually required (generally a rabbi), so as to insure that the people coming for these benefits are both honest and actually needy. Keeping the recipients anonymous is a priority. Words of encouragement, rather than judgment, are always freely given. I find this all reminiscent of the description in the Talmud of a private room in the Temple where a money chest stood. All who could give, deposited money there in accordance with his ability. All who were needy, could come and take what they wished. No one knew if one entering that room was giving or taking. (Efforts were made to insure that known criminals were kept out). RAMBAM writes that not only is charity an obligation, but its worth is dependent on attitude as much as amounts. Here is his list, in ascending order:
1.Giving begrudgingly
2.Giving less that you should, but giving it cheerfully.
3.Giving after being asked
4.Giving before being asked
5.Giving when you do not know the recipient's identity, but the recipient knows your identity
6.Giving when you know the recipient's identity, but the recipient doesn't know your identity
7.Giving when neither party knows the other's identity
8.Enabling the recipient to become self-reliant (finding him a job).
RAMBAM also writes that one should make every effort to avoid relying on others, but it is sinful not to accept, when the alternative is privation for one's self and one's family. There are other views, however, that one may engage in a life of Torah study, or other holy endeavors, which the community must support. There is much controversy on this point. In any case, for the Jews, charity is holy. The Zohar calls beggars "G-d's broken vessels". In the writings of Rabbi Nachman, "beggar" is often a code word for "Tzaddik", for we are all beggars when it comes to G-d's goodness. The story which Rabbi Nachman considered his greatest accomplishment is called "The Seven Beggars". It deals with hidden Tzaddikim who appear deficient, but the reality is that they far exceed the accomplishments of others.

Tikun Olam-Fixing the World 1

There is a popular meme that one often sees on Facebook, that I find deeply offensive. It reads "This is what the World Owes You...", followed by a blank page. Needless to say, care must be taken that no one swindles or takes unfair advantage of the community, but this is as far from a Jewish point of view as anything could possibly be. Man is created in the Image of G-d, which entitles him to dignity and support of his fellow man. In fact, the Hebrew word for charity, tzedakah, actually means "justice". The idea behind this meme dates back to Protestant Reformer and violent anti-semite, John Calvin (1509-1564). Despite the commands to care for the poor, the widow and the fatherless in both Jewish and Christian Scriptures, Calvin's bizarre philosophy was that the poor are damned. He postulated that when Jesus was being crucified, he looked out over all future generations, and chose (elected) who was going to Heaven and who to Hell. A sure sign to know if one is "saved" (going to Heaven) is if one is wealthy or poor. Wealth shows goodness and Salvation, while poverty shows that one is an inherently evil person, and going straight to Hell. Historians credit the rise of Capitalism to these teachings. This is idea known as the Weber thesis. One can clearly see on a map of Europe that the demarcation between the Protestant and Catholic countries, also marks the division between wealthy and poor nations. So Salvation is achieved through money, rather than spiritual wealth. Work hard, get rich, and be saved. Despise those individuals who live in poverty, as they are accursed of G-d.They deserve no pity.This gave birth to the Protestant Work Ethic (which I consider anything but ethical). This idea took root in the New World as well, and is at the heart of many pejorative attitudes toward the poor. The action of helping the poor and weak is called in Talmud "Gemilut Hasadim" (bestowing loving kindness). In modern Israel, Socialists applied the concepts of Gemilut Hasadim to the Marxist idea of class struggle; with the downtrodden masses being the victims of the upper and middle classes. This does not mesh with traditional Jewish ideas. Stealing from the rich is still stealing. This, however, still leaves the wealthy with an obligation to do their fair share for the poor. They applied to Socialist ideology the term "Tikun Olam", found in the prayer book, where it means bringing spiritual progress to the world. It is also used in the Talmud, regarding areas of marriage and divorce, protecting women's rights beyond the letter of the law. From Israeli Socialists, the term spread to non-Orthodox communities in the Diaspora, where it sometimes means positive social action, but sometimes simply means a Leftist agenda. The Orthodox communities prefer the traditional phrase "Gemilut Hasadim", with many organizations, mostly volunteer, caring for the sick, elderly, and otherwise disadvantaged. One would be hard pressed to find a hospital in any major Jewish community without a "Hesed Room", with free kosher food provided for those visiting the sick. In many hospitals, there is even a hospitality room, stocked with food, where relatives of patients many stay over on Shabbat and holidays, when driving is forbidden. I have personally seen these types of services in Catholic hospitals as well, or even in non-denominational hospitals provided by Catholic organizations, but very little in Protestant hospitals. Thank you, John Calvin. What types of activities are covered by "Gemilut Hesed" groups? That will be my next post.