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July 27, 2016 / 21 Tammuz, 5776

Posts Tagged ‘giving’

Drop in a Bucket: US Giving Gaza $50 Million in Aid Over 5 Years

Tuesday, May 10th, 2016

The United States on Monday announced a $50 million aid program for the Gaza Strip, AP reported. The money, distributed by the US Agency for International Development in partnership with Catholic Relief Services over five years, will be used for humanitarian assistance and jobs creation. Unemployment in Gaza is estimated at more than 40%.

Donald A. Blome, the US consul general in Jerusalem, said the money will help pay for “the dire needs that are obvious in Gaza.”

No one in the State Dept. on this occasion addressed the green elephant in the tent, namely the fact that Hamas has squandered millions of its assets on war preparations against Israel, while Gaza has become today’s metaphor for poverty and neglect.

According to the World Bank’s fact sheet, economic activity in Gaza remains volatile and almost entirely dependent on aid and remittances, with growth rates determined by (i) the level of aid inflows and (ii) the degree of trade restrictions. Gaza’s final consumption is 1.6 times larger than its GDP, and its investment a mere 5 percent of GDP, predominantly in housing. Estimated exports are very low at less than five percent of GDP. Gaza’s GDP per capita is half of that in the PA, and its poverty rate is roughly twice as high as those in the PA.

According to the PA Ministry of National Economy, Gaza has sustained damages of roughly $3 billion since initiation of the 2014 conflict with Israel.

The Palestinian Food Industries Union estimates that Gaza’s food industry has suffered damages estimated at around $150 million, with many factories in inoperable condition. The largest factories that used to provide up to 70% of local market needs were destroyed and will face a slow rebuilding process, as access to construction materials will likely be limited.

Data collected by the PA’s Gaza Coastal Municipal Water Utility (CMWU) and Palestinian Water Authority (PWA) indicates a significant shortage of water services and a severe public health threat to the population of Gaza.

The energy crisis in Gaza has been identified as a primary constraint to economic development even prior to the current conflict. The capacity of Gaza’s only power plant (GPP) was restricted by limited fuel availability due to the trade restrictions and a poor distribution network. The GPP remains inoperable to date and power outages of up to 18 hours a day continue in most areas across Gaza. This has exacerbated the already challenging electricity sector situation in Gaza. Electricity network damage of an estimated $42.5 million has been sustained.

So the $50 million over 5 years from the US should work miracles.

David Israel

Soul Talk – Giving Your Children the Right Values [audio]

Monday, May 9th, 2016

Rabbi David Aaron discusses how to instill religious values in your kids.

Rabbi David Aaron

Rabbi David Aaron

Israel News Talk Radio

How to Give

Thursday, August 1st, 2013

Listen to these stories. Behind them lies an extraordinary insight into the nature of Jewish ethics:

Story 1. Rabbi Abba used to bind money in his scarf, sling it on his back, and place it at the disposal of the poor (Ketubot 67b).

Story 2. Mar Ukba had a poor man in his neighborhood into whose door socket he used to throw four coins every day. Once the poor man thought, “I will go and see who does me this kindness.” That day Mar Ukba stayed late at the house of study and his wife was coming home with him. As soon as the poor man saw them moving the door (to leave the coins) he ran out after them, but they fled from him and hid. Why did they do this? Because it was taught: One should throw himself into a fiery furnace rather than publicly put his neighbor to shame (Ketubot 67b).

Story 3. When Rabbi Jonah saw a man of good family who had lost his money and was ashamed to accept charity, he would go and say to him, “I have heard that an inheritance has come your way in a city across the sea. So here is an article of some value. Sell it and use the proceeds. When you are more affluent, you will repay me.” As soon as the man took it, Rabbi Jonah would say, “It’s yours is a gift” (Vayikra Rabbah 34:1).

These stories all have to do with the mitzvah of tzedakah whose source is in this week’s parshah:

“If anyone is poor among your fellow Israelites in any of the towns of the land the Lord your God is giving you, do not be hardhearted or tightfisted toward them. Rather, be openhanded and freely lend them whatever they need…Give generously to them and do so without a grudging heart; then because of this the Lord your God will bless you in all your work and in everything you put your hand to. There will always be poor people in the land. Therefore I command you to be openhanded toward your fellow Israelites who are poor and needy in your land” (Deuteronomy 15:7-8, 10-11).

What we have here is a unique and still remarkable program for the elimination of poverty.

The first extraordinary fact about the laws of tzedakah as articulated in the Oral Tradition is the concept itself. Tzedakah does not mean “charity.” We see this immediately in the form of a law inconceivable in any other moral system: “Someone who does not wish to give tzedakah or to give less than is appropriate may be compelled to do so by a Jewish court of law” (Maimonides, Laws of Gifts to the Poor, 7:10). Charity is always voluntary. Tzedakah is compulsory. Therefore tzedakah does not mean charity. The nearest English equivalent is social justice.

The second is the principle evident in the three stories above. Poverty in Judaism is conceived not merely in material terms: the poor lack the means of sustenance. It is also conceived in psychological terms. Poverty humiliates. It robs people of dignity. It makes them dependent on others – thus depriving them of independence which the Torah sees as essential to self-respect.

This deep psychological insight is eloquently expressed in the third paragraph of the Grace after Meals: “Please, O Lord our God, do not make us dependent on the gifts or loans of other people, but only on Your full, open, holy and generous hand so that we may suffer neither shame nor humiliation for ever and all time.”

As a result, Jewish law focuses not only on how much we must give but also on the manner in which we do so. Ideally the donor should not know to whom he or she is giving (story 1), nor the recipient know from whom he or she is receiving (story 2). The third story exemplifies another principle: “If a poor person does not want to accept tzedakah, we should practice a form of [benign] deception and give it to him under the guise of a loan” (Maimonides, Laws of Gifts to the Poor 7:9).

Maimonides sums up the general principle thus: “Whoever gives charity to the poor with bad grace and averted eyes has lost all the merit of his action even though he gives him a thousand gold pieces. He should give with good grace and with joy and should sympathize with him in his plight, as it is said, ‘Have I not wept for those in trouble? Has not my soul grieved for the poor?’ [Job 30:25]” (Laws of Gifts to the Poor 10:4).

This is the logic behind two laws that are otherwise inexplicable. The first is “Even a poor person who is dependent on tzedakah is obliged to give tzedakah” (Laws of Gifts to the Poor 7:5). The law seems absurd. Why should we give money to the poor so that they may give to the poor? It makes sense only on this assumption – that giving is essential to human dignity and tzedakah is the obligation to ensure that everyone has that dignity.

The second is the famous ruling of Maimonides that “the highest degree of charity, exceeded by none, is when a person assists a poor Jew by providing him with a gift or a loan or by accepting him into a business partnership or by helping him find employment – in a word, by putting him in a situation where he can dispense with other people’s aid” (Laws of Gifts to the Poor 10:7).

Giving someone a job or making him your partner would not normally be considered charity at all. It costs you nothing. But this further serves to show that tzedakah does not mean charity. It means giving people the means to live a dignified life, and any form of employment is more dignified, within the Jewish value system, than dependence.

We have in this ruling of Maimonides in the 12th century the principle that Muhammad Yunus rediscovered in our time, and for which he was awarded the Nobel Prize: the idea of micro-loans enabling poor people to start small businesses. It is a very powerful idea.

In contradistinction to many other religious systems, Judaism refused to romanticize poverty or anaesthetize its pain. Faith is not what Karl Marx called “the opium of the people.” The rabbis refused to see poverty as a blessed state, an affliction to be born with acceptance and grace. Instead, the rabbis called it “a kind of death” and “worse than 50 plagues.” They said, “Nothing is harder to bear than poverty, because he who is crushed by poverty is like one to whom all the troubles of the world cling and upon whom all the curses of Deuteronomy have descended. If all other troubles were placed on one side and poverty on the other, poverty would outweigh them all.”

Maimonides went to the heart of the matter when he said (The Guide for the Perplexed 3:27), “The well-being of the soul can only be obtained after that of the body has been secured.” Poverty is not a noble state. You cannot reach spiritual heights if you have no food to eat or a roof for your head, if you lack access to medical attention or are beset by financial worries.

I know of no saner approach to poverty, welfare, and social justice than that of Judaism. Unsurpassed in its time, it remains the benchmark of a decent society to this day.

Rabbi Lord Jonathan Sacks

Printed from: http://www.jewishpress.com/judaism/jewish-columns/rabbi-lord-jonathan-sacks/how-to-give/2013/08/01/

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