The Change You Wish to See

כל מי שאפשר למחות לאנשי ביתו ולא מיחה - נתפס על אנשי ביתו, באנשי עירו - נתפס על אנשי עירו, בכל העולם כולו - נתפס על כל העולם כולו. אמר רב פפא: והני דבי ריש גלותא נתפסו על כולי עלמא. כי הא דאמר רבי חנינא: מאי דכתיב +ישעיהו ג+ ה' במשפט יבא עם זקני עמו ושריו, אם שרים חטאו -זקנים מה חטאו? אלא, אימא: על זקנים שלא מיחו בשרים.

Talmud Bavli, Shabbat 54b-55a

Anyone who is able to protest against the transgressions of one's household and does not, is punished for the actions of the members of the household; anyone who is able to protest against the transgressions of one's townspeople and does not, is punished for the transgressions of the townspeople; anyone who is able to protest against the transgressions of the entire world and does not is punished for the transgressions of the entire world. Rav Papa siad: The house of the exilarch (Jewish communal authority during Babylonian exile) was punished for the transgressions of the entire world, as Rav Hanina said, "What is the meaning of the verse, 'God will bring judgment on the elders and the officers of the peope'" (Isaiah 3:14)? Perhaps the officers have sinned, but have the elders sinned? Rather, this verse signifies that God brings judgment on the elders for not having protested against the transgressions of the officers.

Rabbi Abraham Joshua Heschel, from “Religion and Race” (January 14, 1963)

Most of us are content to delegate the problem to the courts, as if justice were a matter for professionals or specialists. But to do justice is what God demands of every man: it is the supreme commandment, and one that cannot be fulfilled vicariously.

Righteousness must dwell not only in the places where justice is judicially administered. There are many ways of evading the law and escaping the arm of justice. Only a few acts of violence are brought to the attention of the courts. As a rule, those who know how to exploit are endowed with the skill to justify their acts, while those who are easily exploited possess no skill in pleading their own cause. Those who neither exploit nor are exploited are ready to fight when their own interests are harmed; they will not be involved when not personally affected. Who shall plead for the helpless? Who shall prevent the epidemic of injustice that no court of justice is capable of stopping?

Rabbi Lord Jonathan Sacks, from “Tzedakah: The Untranslatable Virtue” (2007)

The “way of the Lord” is defined here by two words, tzedakah and mishpat. They are both forms of justice, but are quite different in their logic. Mishpat means retributive justice. It refers to the rule of law, through which disputes are settled by right rather than might. Law distinguishes between innocent and guilty. It establishes a set of rules, binding on all, by means of which the members of a society act in such a way as to pursue their own interests without infringing on the rights and freedoms of others. Few if any civilizations have robed law with greater dignity than Judaism. It is the most basic institution of a free society. It is no coincidence that in Judaism, G-d reveals himself primarily in the form of laws, for Judaism is concerned not just with salvation (the soul in its relationship with G-d) but also with redemption (society as a vehicle for the divine presence). A law-governed society is a place of mishpat.

But mishpat alone cannot create a good society. To it must be added tzedakah, distributive justice. One can imagine a society which fastidiously observes the rule of law, and yet contains so much inequality that wealth is concentrated into the hands of the few, and many are left without the most basic requirements of a dignified existence. There may be high unemployment and widespread poverty. Some may live in palaces while others go homeless. That is not the kind of order that the Torah contemplates. There must be justice not only in how the law is applied, but also in how the means of existence – wealth as G-d’s blessing – are distributed. That is tzedakah....

.... Thus far, deliberately, I have left the word tzedakah untranslated. It cannot be translated, and this is not accidental. Civilizations differ from one another in their structure of ideals, even their most fundamental understandings of reality. They are not different ways of saying or doing the same things, mere “garments”, as it were, covering the same basic modes of existence. If we seek to understand what makes a civilization distinctive, the best place to look is at the words that are untranslatable. Aristotle’s Athens, for example, contained the concept of the megalopsuchos, the “great-souled man” who, gifted with honour, wealth and rank, conducted himself with the dignity and pride that only came with such endowments. The very word is untranslatable into a system like Judaism that values humility and the kind of dignity that attaches to the person as such, regardless of their income or social position.

Tzedakah cannot be translated because it joins together two concepts that in other languages are opposites, namely charity and justice. Suppose, for example, that I give someone £100. Either he is entitled to it, or he is not. If he is, then my act is a form of justice. If he is not, it is an act of charity. In English (as with the Latin terms caritas and iustitia) a gesture of charity cannot be an act of justice, nor can an act of justice be described as charity. Tzedakah is therefore an unusual term, because it means both.

Paul Kivel, from "Social Service or Social Change?"

As a member of the buffer zone, whether by job function or economic position, the key question we must confront is this: “To whom are we accountable?” Since our work occurs in an extremely stratified and unequal economic hierarchy, and in an increasingly segregated and racially polarized society, we can begin to answer this question by analyzing the effects of our work on communities at the bottom of the pyramid. Are we perpetuating inequality or promoting social justice? Are we raising awareness of the roots of our social, political, and economic problems? With whom? How many are we reaching? Are they more powerful and able to develop more creative strategies as a result? Are we providing information, resources, and skills for people to get together? Are they able to be more politically effective as a result? What impact do we see from the work we are doing? If we keep doing what we are doing what impact will there be in 5 years? 10 years? 25 years?

Wherever we are within the economic pyramid, whatever work we are doing, it is possible to work for social justice. It is possible to more effectively serve the interests of the poor and working class, people of color and women, lesbians, gay men, and bisexual people, and people with disabilities. But doing so is challenging. It is easy to forget that we are only able to work inside non-profits, schools, and other social service organizations because so many people organized from the outside as part of the civil rights movement, the women’s movement, the queer liberation movement, and disability rights movement. As we become dependent on this work for our livelihood, professionalized, and caught up in the demands of doing the work, there is a strong tendency for us to become ever more disconnected from the everyday political struggles in our communities for economic, racial, and gender-based justice, for an end of various forms of violence and for collective power—those social justice issues which our work originally grew out of.

None of us can stay connected to social justice organizing and true to social justice values while working in isolation, inside of a non-profit organization. Our work is part of a much wider network of individuals and organizations working for justice from outside of the non-profit industrial complex. To make effective decisions about our own work we need to be accountable to those groups and take direction from their actions and issues. This accountability then becomes a source of connection that breaks down isolation and increases our effectiveness as social justice activists.