The holiday of Shavuot demonstrates a method of gift giving that we may want to deploy when thinking about advancing social justice.
Think about it. What might have happened if instead of the whole counting of the Omer (those 49 days between Passover and Shavuot), and had instead received the Torah on the last night of Passover — perhaps as a gift for the hard work of putting together a Seder and drinking 4 glasses of wine?! That would have been more efficient, right?
There are many commentaries on the purpose of separating the holidays by 49 days. But all of them make it apparent that both the giver and receivers of the Torah needed to be prepared for the giving and accepting of this gift. After all, it seems as though the 49 day delay in the giving of the Torah was not a result of a lack of preparedness on the part of the giver. Rather, it was the receivers who had more preparing to do. When it comes to the giving of Tzedakah, it is not merely the content of the gift that matters, it is the time, place, approach and the people who we intend to help that define whether the opportunity for Tzedakah is ripe. Receiving the Torah prematurely may have resulted in an outcome different than the one we know—the emergence of an independent Jewish people.
Giving Tzedakah, effectively, requires mindfulness—awareness about the material objects that are being exchanged but also about the feelings felt by each person involved. This mindfulness made it possible for the Jews to accept the Torah and make it a defining part of Jewish life moving forward. The receiving of the Torah itself wasn’t an isolated incident. It came with 49 days of preparation, where the desire for the Torah led to extraordinary anticipation. Only when the Israelites themselves demonstrated their desire to receive the Torah was the Torah given to them.
When we think of the many gifts that the Israelites received before the giving of the Torah, they seem to be given by an omniscient and omnipresent God who rescued them from the Egyptians, gave them Manna, split the Red Sea, and so on. However, on Shavuot, we don’t see a God who knows what is best for the Israelites. Instead, we see another face of God – God as partner; God humbly asking the Israelites whether they will accept the Torah. The Torah may have been received differently if it were given by a high and mighty God who had little familiarity with the Israelites. Instead, Moses descended upon the mountain and then God is said to have descended onto the mountain. While it is true that God and the Israelites are not standing on equal footing, we certainly see an attempt to create a more balanced relationship, where God acknowledges the need for a receiver of the Torah, trusts that the Israelites will provide the answer that suits them best and gives them the opportunity to choose their own destiny.
Don’t people living in poverty deserve similar treatment?
Day in and day out, community engagement is my job. Specifically, working here in the South, my mandate is to pursue social justice in partnership not only with schools and nonprofits but also, very specifically, with Jewish communities.
So of course, this statistic caught my eye:
“When asked which qualities are most important to their Jewish identity, nearly half of American Jews cite a commitment to social equality—twice as many as cite support for Israel (20%) or religious observance (17%).”
In fact, according to The Jewish Values Survey, 46% of Jews listed “a commitment to social equality” as most important to Jewish identity. Other qualities include cultural heritage and tradition (6%) and a general set of values (3%).
That should mean good news for the work that I’m doing. What does it mean to you?
Do these numbers surprise you? Do they resonate with you? Which of these qualities are most important to your Jewish identity?
 Cox D., and Robert P. Jones, Ph.D. The 2012 Jewish Values Survey, Public Religion Research Institute, (2012).