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DISCUSSION & STUDYGUIDE
VI: MAKING A DIFFERENCE
Introduction
“We are obligated to pursue tzedek, justice and righteousness, and to narrow the gap
between the affluent and the poor, to act against discrimination and oppression, to pursue
peace, to protect the earth’s biodiversity and natural resources, and to redeem those in
physical, economic and spiritual bondage.”-“A Statement of Principles for Reform
Judaism,” CCAR, 1999
Why are Jews obligated to ameliorate society’s evils? Because it’s a tradition based on
Torah, embedded in the conscience-provoking words of the Hebrew prophets; it’s an
expression of our commitment to chayim (life); it’s an acknowledgement of the profound
meaning of b’tzalmo (God’s image in each person); and it’s a fulfillment of our
partnership with God. Consider, for example:
Leviticus 19:18: “Love your fellow as yourself: I am the Lord.”
Exodus 22:20–21: “You shall not wrong a stranger or oppress him, for you were
strangers in the land of Egypt. You shall not mistreat any widow or orphan.”
Deuteronomy 15:11: “For there will never cease to be needy ones in your land, which is
why I command you: open your hand to the poor and needy kinsman in your land.”
Amos 5:15: “Hate evil and love good, and establish justice in the gate.”
The Talmud—Shabbat 54b: “Whoever has the ability to prevent his household (from
committing a sin) and does not is accountable for the sins of his household;…with his
fellow citizens and does not, he is accountable for his fellow citizens; if the whole world,
he is accountable for the whole world.”
And much more.
The task our ancestors accepted—to honor the Covenant by creating a just society in the
Land of the Covenant—has now been transferred to us. By extension, we must create a
just society wherever we live. It’s not easy, as authors Albert Vorspan and Rabbi David
Saperstein explain in Jewish Dimensions of Social Justice: Tough Moral Choices of Our
Time (URJ Press, www.urjbooksandmusic.com): “While Jewish law, halachah, was not
envisioned as applicable to a non-Jewish society (Jewish law is a contract between God
and the Jewish people), many of its values, as well as those found in the aggadah (the
nonlegal component of the tradition), are applicable to all people for all time….Our
tradition, therefore, has not dictated specific answers but rather provided values to be
applied to life….Indifference to the problems that confront society is the unforgivable
Jewish sin….We are Jews and thus we are mandated to dirty our hands in the gritty task
of building a better world.”
How does this work in practice? What’s the best way for us to build a better world
together?
For years, Reform congregations have focused tikkun olam (repair of the world) efforts
on traditional social action models—collecting food on the High Holidays participating in
synagogue-wide Mitzvah Days, and more. The Religious Action Center of Reform
Judaism, based in Washington, DC, continues to help with these and other social action
initiatives. Visit www.rac.org for news, advocacy ideas, publications, action alerts,
congregational tools, and more—including Do’s and Don’ts: Guidelines for Religious
Non-Profits, Election 2008 Edition.
More recently, 40+ Reform congregations are engaged in a radical rethinking of social
action. Rather than helping a smaller group of people, they are working to address the
systemic causes of social justice issues, aiming to make fundamental and lasting changes.
They first determine the key issues of concern within their own communities and then
partner with other Jewish and non-Jewish congregations to take political action that
addresses these issues head-on. To learn more about the “Just Congregations” initiative
visit http:// urj.org/justcongregations/vision.
Overview Questions for Discussion
1. Do you feel commanded as a Jew? If yes, who or what is commanding you?
2. Is it possible to love others as yourself? What does this mean to you?
3. Do you feel compelled to create a just society?
4. What is the best way to build a better world?
5. What do you think about the new social action emphasis on addressing systemic causes
of injustice?
Section VI Questions for Discussion
Is social action central to your identity as a Reform Jew?
1. Social Action & Personal Identity: Judaism’s emphasis on social action led Mike
Sims to become a Jew. Martin Graffman believes that doing-the-right-thing is an eternal
“conversation between God and the Jews.” Judy Fisher calls social action “a moral
imperative,” Jennifer Warriner a “moral obligation.” Ellen Morrow feels she’s
“commanded.” In contrast, Barbara Shuman acknowledges that social action is not
central to her identity: “I do not deny the obligation of Jews to repair our broken world; I
myself am just not called to do this politically.”
What does social action mean for you? Whose perspective most closely matches your
own, and why? What does it lead you to do? Have your ideas and actions changed over
time?
2. The Jewish Roots of Social Activism: Marzy Bauer grew up in a highly socialactivist family, but Judaism was not part of her childhood. Now, the experiences of her
youth “have morphed into a Jewish context.” Like Bauer at first, many Jews (and nonJews) do good things without knowledge of a Jewish connection. Why, then, is it
important to know about Jewish ideas like tikkun olam and b’tzelem Elohim (God’s
image in each person)? What’s added to social activism when a Jew knows its Jewish
dimension and impetus?
Consider the Jewish teachings cited by Liz Cohen, Marjorie Green, and Kathy Ruiz
Goldenkranz. Which ones speak most to you, your family, and/or your synagogue?
3. Taking the Action: While some of the social action initiatives participants discuss are
large-scale efforts involving a great many people, others are smaller scale, such as the
Young family’s connection with children’s convalescent hospitals and Dawn
Mollenkopf’s project to bring dignity and acceptance to all religious views in her college
and wider community. What social justice projects have you undertaken? What more can
you do to improve your community?
4. Teachings on Teamwork: Kathy Ruiz Goldenkranz comments on the story of Moses
and Jethro in Parashat Jethro to emphasize that we must “empower others to share in the
workload—it’s through teamwork that we create a just society.” Liz Cohen agrees that
“there is great power in connection and shared values, and it is our task to find and build
on that with others.” Many of Cohen’s co-workers say they’re involved because “Liz
asked me.” Abbey Shepard-Smith’s rabbi inspired her to greater social activism.
In what ways do you engage in acts of tikkun olam with others? Why did you get
involved? How can you involve others?
How does your congregational leadership promote tikkun olam? What can you do to
increase participation?
For religious school and youth groups: When did you become interested in social action?
What role did your family play? Develop teams to work on projects in your community.
What are the Jewish reasons for your suggested project(s)? Discuss ways to involve your
friends.
5. Interfaith Action/Just Congregations: Liz Cohen says, “Although feeding the hungry
is an act of lovingkindness and makes the mitzvah doer feel good, it doesn’t make the
hunger vanish. That’s why our temple is taking the first steps toward congregation-based
community organizing.” Would you/your study group like to see your congregation
institute a similar “Just Congregations” program? What interfaith social action programs
can you currently join?
For religious school and youth groups: Why might it be a good idea to join forces with
young people in area churches for joint social action projects? Contact them to explore
the possibilities.
6. Social Action—The Next Generation: Fisher, Bauer, and Goldenkranz learned about
social activism as children. What are you doing to move your children—or children in
your extended families—in that direction? n