Monthly Archives: May 2007

The Torah of Fair Trade

fair-trade.jpg“When you buy or sell…to your neighbor, you shall not wrong one another.” — Leviticus 25:13

This week’s Torah portion, Behar-Bechukotai (Leviticus 25-27), contains numerous commandments to the Israelites to create a society based on principles of economic equity: the Sabbatical and Jubilee years, the equitable redemption of land, fair interest rates, the “tax scale” for funding the sanctuary, etc.

It is particularly appropriate that this parasha should coincide with World Fair Trade Day (May 12) – the global day in which we celebrate the efforts to create a more equitable world economy. Fair Trade empowers farmers and farm workers to lift themselves out of poverty by investing in their farms and communities, protecting the environment, and developing the business skills necessary to compete in the global marketplace. In the spirit of Shabbat Behar-Bechukotai and World Fair Trade Day, I encourage you to learn more about how you can support the global Fair Trade Movement.

Chazak, Chazak, Ve’nitchazek! Strength, strength, and may we find the means to strengthen one another…

People You Should Know About: Sari Nusseibeh

transcript_pic1.jpgJust finished “Once Upon a Country: A Palestinian Life,” the recently published memoir of Sari Nusseibeh. The president and professor of philosophy at Al-Quds University in Jerusalem, Nusseibeh also served as the PLO’s chief representative in Jerusalem from 2001-02. But more to the point, Nusseibeh is one of the great heroes of our time: a longtime Palestinian advocate of a two-state solution, he has been consistently targeted by enemies of peace on both sides of the conflict. In the end, however, he is guided by his eminent humanity, his willingness to reach out and, as he puts it, his “belief in the basic decency of the Palestinian and Israeli peoples” (p. 461).

There’s so much I want to say about this important, moving book. It’s worth reading on so many levels: as a history of the Palestinian experience, a insider’s account of the peace process, a personal memoir and love story. It is also a remarkable account of a man who is repeatedly (and reluctantly) drafted into the political process, but is really a teacher and philosopher at heart. His inner rhetorical struggles to come to grips with this conflict were for me the most valuable and inspirational aspects of his book. Here is but one example – his personal take on the thought of Abu Hāmed Mohammad ibn Mohammad al-Ghazālī, a 12th century Islamic philosopher:

(Al-Ghazali) argued that the world and all the objects within it including our soul, are composed of discrete, featureless, and interchangeable “atoms.” These atoms take on various shapes, so if God chooses to turn water into wine, all he has to do is shift the atoms around a bit. Or, going back to politics, hatred many seem as immutable as Dr. Johnson’s nose, particularly in the Middle East, where blood feuds can keep it going for generations. Yet, emotions are not Aristotelian essences, but can be transformed through an act of will. It’s up to us to turn hatred into understanding. No matter how hopelessly entrenched two parties may be, their feud can be solved through an act of human will (pp. 127-128)

If there will be an way out of this “hopelessly entrenched” and tragic conflict, it will only be due to those such as Nusseibeh – a man with the soul of a philosopher and the true courage of his convictions.

Campaign Spending and Your Tzedakah Dollars

24778445.jpgOne of the most critical factors in giving tzedakah is the due diligence required to know that the funds we donate are used effectively and well. This concern was famously highlighted by Moses Maimonidies in his classic presentation on the laws of tzedakah:

We are required to take more care about the commandment of tzedakah…than for any other positive commandment. (Hilchot Matnot Ani’im 10:1)

I’ve been thinking about this caution as we read increasing reports about the staggering amounts of money currently being raised in the 2008 presidential campaign. After several months of fund-raising, the candidates for president have already raised more than $150 million. By most reports, this campaign will be the first to top the $1 billion mark – certainly a jaw dropping sum by any objective standard.

For its part, the media seems obsessed with the fund-raising efforts of candidates like Obama and Clinton. But given the endless media analysis and handicapping (not to mention the monstrous levels of cash at stake) it’s a shame that few are addressing whether or not donating directly to campaigns is truly an effective form of charitable giving.

To this end, I refer you to a piece written by Trent Stamp, Executive Director of Charity Navigator. Though it was written during the 2004 campaign, Stamp’s provocative and compelling arguments are even more cogent this time around:

Choosing Charities over Canididates

by Trent Stamp
Executive Director, Charity Navigator

March 1, 2004

If you are one of the millions of Americans considering supporting a political candidate with your hard-earned dollars this year, I hope you have a good reason. If your goal is to make our country better, to spend your money wisely, or to serve your own self-interests, the odds are that you would be much better off supporting one of America’s nearly one million charities. For several reasons, supporting a charitable organization is a much better idea than supporting a political candidate.

Charities are more efficient: A charity spending 25% of its budget on administrative costs, fundraising, and media is considered about average in the sector. The rest is used toward achieving its goals. A candidate, however, spends every last dime of yours on overhead, fundraising, and media. This is the nature of political campaigns. There’s nothing left at the end.

Charities are more accountable: The Internal Revenue Service (and to a fuller extent, Charity Navigator) scrutinizes the financial practices of every large non-profit in the country to make sure its funding is spent wisely and appropriately. The warp speed of political campaigns precludes any serious scrutiny of how the public’s dollars are being allocated. All we really know is how much they raised, and how much they have left. Where it actually went is anyone’s guess.

Charities are more effective: Charities increasingly have stepped in to provide programs our government once sought to deliver. Because of charities, our wetlands are being preserved, many of our homeless have shelter, hungry children are being fed, diseases are being cured, and more animals are safe. Our country is a better place because of charities. Can we say the same thing about our elected officials?

You are already paying for the candidates: From the presidential race down to your local city council races, most elections are financed with large chunks of “matching” funds comprised of taxpayer money. Like it or not, you’re already paying for these elections. You’ve paid once. Have you paid for a charity yet in the same manner? Not likely. Charities are being red-lined nationwide as budgets are axed at the local, state, and federal governmental levels. But even with the worst of financial crises — as after-school programs and food for the poor are being cut — matching funds for elections are safe. Why? Because those that benefit from the programs, the elected officials, are the ones who vote on those budgets.

Charities won’t flip-flop on you: Are you worried about the environment? You should be. But how do you know that your candidate, when elected, will care as much about the issue as they claim they do today? How do you know they won’t take the corporate money and decide the issue is a little more “complex” than they originally thought? You don’t. But what are the chances that the large environmental charity you could be supporting will make the same flip-flop? There is none, of course. They will have had a career, and an organization, built out of supporting that issue. They’re not beholden to special interests; they are the special interest. If you truly care about the issue, and not the candidate, the only one you can truly trust to work on your behalf, through thick and thin, is the charity that shares your value system.

Charities are in it for the long haul: Once the election cycle ends, the losers will go home, and the winners will celebrate the spoils. Many of the campaigns’ issues, sadly, will go back on the shelf until the next cycle begins. But for the charities–the advocates, the change-agents, and the service deliverers–the day after the election will just be another day, a day to do their jobs and try to make the world a better place. If you care more about making the world a better place than merely placing a bet on a horse in this race, the charities are a better vehicle for your funding.

Campaign deductions aren’t tax-deductible: The United States Congress recognizes a basic principle of economics in their support of charities. Charities provide a public good, and it is therefore in the interest of our entire society to support them. Accordingly, all donations from individuals are tax-deductible. Donations to candidates, however, at any level, are not tax-deductible. For your own finances, supporting a candidate is no different than buying a six-pack of beer, except you can more readily predict the results from consuming the beer.

I’m not saying that the elections of 2004 are not relevant, or that real issues don’t exist between the candidates. But they are going to hold these elections whether we support them financially or not. In 2004, vote with your ballot, not your checkbook, and save your hard-earned dollars for the people who can do the most with the money–America’s charities.

PS: If you want more in depth information on campaign spending, (how much, where it comes from, etc.) I highly recommend OpenSecrets.org, the website for the Center for Responsive Politics.

Let the Edges Run Wild!

sulaw17673_2.jpgListen up all you suburbanites with your perfectly manicured lawns: it’s time to let the edges run wild!

In the week’s Torah portion Parashat Emor, we find this classic verse:

And when you reap the harvest of your land, you shall not reap all the way to the edges of you field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I am the LORD your God. (Leviticus 23:22)

This commandment is rooted in the Torah’s essential view that the land upon which we live does not ultimately belong to us. (Witness the famous opening line of Psalm 24: “The earth is the Lord’s and all that it holds, the world and all its inhabitants.”) Certainly the environmental implications of this concept are undeniable – a compelling reminder that the the earth that we inhabit is not a simply resource for our unmitigated exploitation.

There are obvious socio-economic challenges presented by this value as well. We will soon read, in fact, in next week’s portion:

…the land must not be sold beyong reclaim, for the land is Mine; you are but strangers resident with Me. (Leviticus 25:23)

In his book, “The Edges of the Field: Lessons on the Obligations of Ownership,” Harvard law professor Joseph Singer argues that these Jewish economic values have much to teach us as contemporary Americans:

Contrary to to what some believe and others fear, the protection of property rights does not commit us to the view that gross inequality is a necessary fact of life or that individuals have no legitimate claim to lean on other people. Property is not merely an individual right, and it is not based solely on the notion of self-interest or self-reliance. It is, in fact, an intensely social institution. It implicates social relationships that combine individualism with a large amount of communal responsibility (p. 3).

It could be argued that this intricate balance between private ownership and communal responsibility is currently becoming subsumed by the conservative American ethos of “ownership society:” a cultural view that considers “personal liberty, responsibility and property” as primary and sacrosanct. In an ownership society, the sanctity of the unharvested edges has given way to an impermeable wall – where the rights of the owners are paramount and those on the other side simply left to fend for themselves.

The deeper spiritual vision presented to us by this week’s portion is one that respects edges and boundaries, but also recognizes that slavish devotion to these boundaries is ultimately dangerous and self-defeating. In essence, by leaving the edges “unharvested,” we mindfully blur the boundary between own holdings and the land beyond. A profound and challenging vision, to be sure.

Postscript: it is fascinating to note that the word “pe’ah” occurs earlier in Emor in a decidedly different context:

(The sons of Aaron) shall not shave smooth any part of their heads, or cut the side-growth of their beards (“pe’at z’kanam”) (Leviticus 21:5)

Clearly there is something going on with Emor and untrimmed edges! Could it be that pey’ot represent yet another way of expressing this unique spiritual vision? This question is of particular note since the festival of Lag B’Omer – the holiday which is celebrated in many traditional communities with the first haircut of three year old boys (a ritual known as Upsherin).

Just a few thoughts before you reach for the lawn edger (or scissors) this weekend…

JRC Construction Diary #13

A good productive week, helped by the beautiful sunny weather. See below: the first picture shows you the view toward the east window/wall of the bimah. The next two pix show the newly poured concrete on the ground floor. And finally, the component parts of our HVAC system (specifically, the heating/cooling coils) parked on the second floor.

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