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The Torah Requires Us to Help the Poor and Needy, But Also Take Personal Accountability
“The greatness of America lies not in being more enlightened than any other nation, but rather in her ability to repair her faults.”
This quote from the 19th-century French aristocrat Alexis de Tocqueville reflects the hopeful dream of an Americophile in 1840, calling on the country he had fallen in love with to address the gnawing flaw in its system — slavery — before it was too late.
Unfortunately, that call was not heeded, and the destructive Civil War became the means by which the nation ultimately repaired itself. While de Tocqueville would undoubtedly have viewed the Civil War as a terrible and avoidable trauma, he likely would have considered it an aberration in the grander scheme. For him, the United States represented the ultimate realization of goodness in human governance and cultural advancement.
De Tocqueville remains perhaps the most insightful commentator on American life since its inception. Above all, he marveled at the American dedication to equality. Remarkably, his reflections — published in a pair of volumes titled Democracy in America — continue to resonate nearly two centuries later, not merely for their historical insight, but for their uncanny relevance to contemporary American society and civic life.
De Tocqueville dissected the American psyche with surgical precision, revealing the persistent tension between populism and elitism, prosperity and poverty, and the propensity for rugged individualism alongside communal responsibility.
As he traveled across the young nation, de Tocqueville encountered a society unlike that of his native France or indeed any other European country — defined by rigid class hierarchies. Instead, Americans were passionately committed to the idea that every person, regardless of birth or status, should have the opportunity to succeed.
This commitment to equality was not without its paradoxes and imperfections — slavery still tainted the landscape, and Indigenous peoples were mistreated and displaced — but the relentless drive toward equality was unmistakable. For de Tocqueville, this was the essence of America’s greatness and its unique spirit: a society striving toward a more just and equitable future, even if it stumbled and stuttered along the way.
But where did this American ideal come from? De Tocqueville noted that American society’s moral and ethical underpinnings were deeply rooted in religious tradition, particularly the Puritans’ engagement with Biblical teachings.
The Puritans were the original settlers, and they laid the groundwork for the fledgling colonies — heavily influenced by the Hebrew Scriptures and seeing themselves as a new Israel tasked with building a “City upon a Hill.”
As de Tocqueville observed, “Religion in America … must be regarded as the first of their political institutions.”
Indeed, many debates about justice, fairness, and equality that dominate American discourse today trace their origins back to Biblical values.
Recent studies have exposed the growing divide between rich and poor in modern America. A 2023 Pew Research Center study revealed that economic inequality has reached its most extreme point in half a century. Some argue for more robust government intervention to deal with the problem — by taxing the wealthy, expanding social welfare, and protecting workers’ rights.
Others advocate for greater economic freedom, suggesting that the best way to elevate the poor is by encouraging market forces and reducing regulation. But both sides, whether they realize it or not, are wrestling with questions that were addressed by the Torah thousands of years ago.
Consider the ongoing battle over the minimum wage. Advocates for raising the minimum wage insist that in a just society, no one who works full-time should live in poverty. Their opponents claim that raising the minimum wage will lead to job losses, stifle economic growth, and increase poverty.
This tension is not new. It reflects an ancient debate about the balance between fairness and freedom, and the rights of the individual versus the needs of the community.
In Parshat Ki Teitzei, the Torah confronts these very issues head-on, offering a blueprint for a society that balances economic opportunity with social responsibility.
In Ki Teitzei, the Torah instructs the Israelites, “Do not oppress a hired worker who is poor and needy, whether he is one of your brothers or a stranger in your land” (Deut. 24:14). This law is not merely about fair wages; it is about recognizing the inherent dignity of every person. Whether an Israelite or an outsider, the worker must be treated with respect and fairness.
The Torah anticipated the modern debate over wages by making it clear that economic interactions are not just transactions governed by self-interest, but rather they are moral encounters that must reflect society’s values.
The 19th-century commentator Rabbi Samson Raphael Hirsch understood these laws as far more than just economic policy. He saw them as a call to build a community where everyone feels valued and respected, regardless of their economic status.
“The Torah is not satisfied with a society that only practices charity; it demands a society based on justice. It is not enough for those who have more to give to those who have less; rather, society must be built on a foundation where the rights of every individual are respected and upheld.” Bottom line: it’s not about charity; it’s about justice.
The Torah does not shy away from economic realities but always frames them within a broader ethical context. In a society governed by Torah values, every person has responsibilities: the wealthy must support the poor, employers must treat employees fairly, and judges must apply the law without prejudice.
But the Torah also insists on personal accountability. For example, the commandment to return lost property requires individuals to take active steps to ensure they honor their civic duty and strive for something more than just taking care of themselves and their families. This mirrors modern debates about personal responsibility versus societal obligations, urging a balanced approach that integrates both.
Unlike modern systems that often veer between extremes — total government control or laissez-faire capitalism — the Torah offers a middle path. It recognizes the importance of private property and economic initiative but insists on a framework that protects the vulnerable. It acknowledges human ambition while warning against exploitation.
De Tocqueville might have been surprised to learn just how deeply the American ethos of equality and justice is rooted in ancient Jewish teachings. By observing America’s unique commitment to these ideals, which he so admired and championed, he was indirectly paying homage to the Torah’s blueprint for society.
The Jewish vision of justice is not about creating a so-called utopia of absolute equality, which in practice often drags everyone down to the lowest common denominator. Instead, it seeks to build a society where each person has the opportunity to thrive, where the poor are not exploited, and where every individual, from the widow to the laborer, is treated with dignity and respect.
As we approach what is turning out to be one of the most contentious elections in modern history, living up to de Tocqueville’s hopeful ideal — that America’s greatness lies in her ability to repair her faults — will require a herculean effort.
De Tocqueville was concerned that the path to repair not descend into internecine violence or the chaos of destructive struggles that tear society apart. Tragically, that is exactly what happened in the Civil War.
We cannot and must not let it happen again. Instead, we need to draw on the wisdom of the Torah’s teachings alongside America’s foundational ideals so that we can keep the great American project on track.
By embracing these principles — justice balanced with mercy, and freedom tempered with responsibility — we can work towards a society that truly embodies justice and compassion, in which America’s promise of equality is not a hollow ideal but a lived reality.
The author is a rabbi in Beverly Hills, California.
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Israel Says Missile Launched by Yemen’s Houthis ‘Most Likely’ Intercepted

Houthi leader Abdul-Malik al-Houthi addresses followers via a video link at the al-Shaab Mosque, formerly al-Saleh Mosque, in Sanaa, Yemen, Feb. 6, 2024. Photo: REUTERS/Khaled Abdullah
The Israeli army said on Saturday that a missile fired from Yemen towards Israeli territory had been “most likely successfully intercepted,” while Yemen’s Houthi forces claimed responsibility for the launch.
Israel has threatened Yemen’s Iran-aligned Houthi movement – which has been attacking Israel in what it says is solidarity with Gaza – with a naval and air blockade if its attacks on Israel persist.
The Houthi military spokesperson Yahya Saree said the group was responsible for Saturday’s attack, adding that it fired a missile towards the southern Israeli city of Beersheba.
Since the start of Israel’s war in Gaza in October 2023, the Houthis, who control most of Yemen, have been firing at Israel and at shipping in the Red Sea, disrupting global trade.
Most of the dozens of missiles and drones they have launched have been intercepted or fallen short. Israel has carried out a series of retaliatory strikes.
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Iran Holds Funeral for Commanders and Scientists Killed in War with Israel

People attend the funeral procession of Iranian military commanders, nuclear scientists and others killed in Israeli strikes, in Tehran, Iran, June 28, 2025. Photo: Majid Asgaripour/WANA (West Asia News Agency) via REUTERS
Large crowds of mourners dressed in black lined streets in Iran’s capital Tehran as the country held a funeral on Saturday for top military commanders, nuclear scientists and some of the civilians killed during this month’s aerial war with Israel.
At least 16 scientists and 10 senior commanders were among those mourned at the funeral, according to state media, including armed forces chief Major General Mohammad Bagheri, Revolutionary Guards commander General Hossein Salami, and Guards Aerospace Force chief General Amir Ali Hajizadeh.
Their coffins were driven into Tehran’s Azadi Square adorned with their photos and national flags, as crowds waved flags and some reached out to touch the caskets and throw rose petals onto them. State-run Press TV showed an image of ballistic missiles on display.
Mass prayers were later held in the square.
State TV said the funeral, dubbed the “procession of the Martyrs of Power,” was held for a total of 60 people killed in the war, including four women and four children.
In attendance were President Masoud Pezeshkian and other senior figures including Ali Shamkhani, who was seriously wounded during the conflict and is an adviser to Iran’s Supreme Leader Ayatollah Ali Khamenei, as well as Khamenei’s son Mojtaba.
“Today, Iranians, through heroic resistance against two regimes armed with nuclear weapons, protected their honor and dignity, and look to the future prouder, more dignified, and more resolute than ever,” Foreign Minister Abbas Araqchi, who also attended the funeral, said in a Telegram post.
There was no immediate statement from Khamenei, who has not appeared publicly since the conflict began. In past funerals, he led prayers over the coffins of senior commanders ahead of public ceremonies broadcast on state television.
Israel launched the air war on June 13, attacking Iranian nuclear facilities and killing top military commanders as well as civilians in the worst blow to the Islamic Republic since the 1980s war with Iraq.
Iran retaliated with barrages of missiles on Israeli military sites, infrastructure and cities. The United States entered the war on June 22 with strikes on Iranian nuclear facilities.
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Israel, the only Middle Eastern country widely believed to have nuclear weapons, said it aimed to prevent Tehran from developing its own nuclear weapons.
Iran denies having a nuclear weapons program. The U.N. nuclear watchdog has said it has “no credible indication” of an active, coordinated weapons program in Iran.
Bagheri, Salami and Hajizadeh were killed on June 13, the first day of the war. Bagheri was being buried at the Behesht Zahra cemetery outside Tehran mid-afternoon on Saturday. Salami and Hajizadeh were due to be buried on Sunday.
US President Donald Trump said on Friday that he would consider bombing Iran again, while Khamenei, who has appeared in two pre-recorded video messages since the start of the war, has said Iran would respond to any future US attack by striking US military bases in the Middle East.
A senior Israeli military official said on Friday that Israel had delivered a “major blow” to Iran’s nuclear project. On Saturday, Iran’s Revolutionary Guards said in a statement that Israel and the US “failed to achieve their stated objectives” in the war.
According to Iranian health ministry figures, 610 people were killed on the Iranian side in the war before a ceasefire went into effect on Tuesday. More than 4,700 were injured.
Activist news agency HRANA put the number of killed at 974, including 387 civilians.
Israel’s health ministry said 28 were killed in Israel and 3,238 injured.
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Pro-Palestinian Rapper Leads ‘Death to the IDF’ Chant at English Music festival

Revellers dance as Avril Lavigne performs on the Other Stage during the Glastonbury Festival at Worthy Farm, in Pilton, Somerset, Britain, June 30, 2024. Photo: REUTERS/Dylan Martinez
i24 News – Chants of “death to the IDF” were heard during the English Glastonbury music festival on Saturday ahead of the appearance of the pro-Palestinian Irish rappers Kneecap.
One half of punk duo based Bob Vylan (who both use aliases to protect their privacy) shouted out during a section of their show “Death to the IDF” – the Israeli military. Videos posted on X (formerly Twitter) show the crowd responding to and repeating the cheer.
This comes after officials had petitioned the music festival to drop the band. The rap duo also expressed support for the following act, Kneecap, who the BCC refused to show live after one of its members, Liam Óg Ó hAnnaidh – better known by stage name Mo Chara – was charged with a terror offense.
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