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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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Flemish Culture Minister Assembles Expert Committee to Help Tackle Claims of Nazi-Looted Art
Flemish Minister for Welfare and Culture Caroline Gennez pictured during a plenary session of the Flemish Parliament in Brussels, Wednesday 02 April 2025. Photo: BELGA via Reuters Connect
Caroline Gennez — the Flemish minister of welfare and poverty reduction, culture, and equal opportunities — is assembling a group of experts who will develop the framework for a permanent committee that will settle claims related to artwork stolen by Nazis from Jews during the Holocaust.
The six-person expert group will include specialists in law, history, and art history. It will be chaired by Bruno De Wever, a historian and emeritus professor of history specializing in World War II who is also the brother of Belgian Prime Minister Bart De Wever. The group will focus on establishing a permanent restitution commission to advise on claims.
The move marks the first official step by the Flemish government, which governs the northern region of Belgium, to tackle claims of Nazi-looted art from World War II. “Unlike other occupied countries such as the Netherlands or France, we have remained passive for too long,” Gennez said. “We have to catch up. Art that has been stolen or sold under duress must be returned to its rightful owners.”
The World Jewish Restitution Organization (WJRO), which addresses the restitution of Jewish property stolen during World War II, welcomed Gennez’s announcement. “This is a long-overdue and meaningful step toward justice for victims of the Holocaust and their families,” said WJRP President Gideon Taylor and WJRO COO Mark Weitzman in a joint statement on Sunday. “We commend Minister Gennez for her leadership and call on Belgium’s federal and regional governments to work together to ensure that looted cultural property is returned, and history is acknowledged. Justice delayed must not be justice denied.”
Roughly 66,000 Jews lived in Belgium before the Holocaust, but the Jewish community in the country now stands at around 29,000, with most Jews living in Brussels and Antwerp, according to the WJRO.
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Harvard University Maintains Ties to Terror Proxy Groups, Report Alleges
Demonstrators take part in an “Emergency Rally: Stand With Palestinians Under Siege in Gaza,” amid the ongoing conflict between Israel and Hamas, at Harvard University in Cambridge, Massachusetts, US, Oct. 14, 2023. Photo: REUTERS/Brian Snyder
Harvard University has ties to anti-Zionist nongovernmental organizations and other entities acting as proxy organizations for terrorist groups that warrant scrutiny and reproach, according to a new “preliminary” report published by nonprofit watchdog NGO Monitor.
Titled, “Advocacy NGOs in Academic Frameworks: Harvard University Case Study,” the report presents copious evidence that Harvard’s academic centers, including Harvard Law School, have come under the influence of Al-Haq and Addameer — two groups identified by the Israeli government as agents and propaganda manufacturers for the Popular Front for the Liberation of Palestine (PFLP), an internationally designated terrorist organization. The NGOs, the report added, influence research and institutional culture, tilting the ideological balance of the campus toward anti-Zionism.
“The report demonstrates the major contribution from prominent advocacy NGOs to the atmosphere of propaganda and antisemitism at Harvard, particularly through frameworks claiming human rights agendas,” Professor Gerald Steinberg, who authored the report alongside Dr. Adi Schwartz, said in a statement. “The close cooperation between prominent NGOs and Harvard academic programs warrants urgent scrutiny. The blurred lines between scholarship and advocacy threaten academic integrity and risk further inflaming campus tensions.”
He added, “In this context, it is important to highlight the urgent need for transparency regarding funding for the NGOs and these Harvard academic frameworks.”
One academic center named in the report is the Harvard François-Xavier Bagnoud Center for Health and Human Rights (FXB), which was until this year formally partnered with a higher education institution located in the West Bank. The center, it explains, farms its research from an interconnected network of anti-Zionist figures and nonprofits, such as Amnesty International. Moreover, it appears to focus less on improving health outcomes than on politics and Gaza, having devoted 40 percent of its public events to the topic.
FXB director Mary T. Bassett, is particularly problematic, the report alleges.
“A review of her publication record reflects the absence of any expertise on health issues in conflict zones, in general, or regarding the Israeli-Palestinian conflict in particular,” Steinberg and Schwartz write. “She has consistently displayed an anti-Israeli ideological bias, which is distributed widely through the center’s website and the media. For example, a week after [Hamas’s Oct. 7, 2023, invasion of Israel], she published an ‘End-of-year message’ on the FXB website (since deleted), in which she wrote of ‘the potential genocide facing civilians in Gaza.’”
Another academic center, the Harvard Law School’s International Human Rights Clinic (IHRC), has cooperated in presenting research to a United Nations commission of inquiry that has been widely accused of antisemitic bias. Additionally, an instructor there once worked as a fellow for Amnesty International, a human rights organization that legal experts and Israeli officials have lambasted for pushing anti-Israel “propaganda” and “antisemitic blood libels.” The academics and clinicians there, stationed both to teach and mentor students, use the classroom to replicate their biases, accoding to NGO Monitor.
“The clinic prides itself on finding jobs for its alumni at a variety of NGOs around the globe,” the report says. “In this sense, the clinic acts as a training framework and ‘feeder’ for the NGRO ideological advocacy network.”
Steinberg and Schwartz’s research comes amid concerns that Harvard University has become a hub for antisemitism and illiberalism that is glossed with a veneer of progressive values.
“Harvard is an Anti-Semitic, Far Left Institute, as are numerous others, with students being accepted from all over the World that want to rip our Country apart,” US President Donald Trump said last month, writing on Truth Social. “The place is a Liberal mess, allowing a certain group of crazed lunatics to enter and exit the classroom and spew fake ANGER and HATE [sic]. It is truly horrific. Now, since our filings began, they act like they are all ‘American Apple Pie.’ Harvard is a threat to democracy.”
In April, the university released a long anticipated report on campus antisemitism and along with it an apology from interim president Alan Garber which acknowledged that school officials failed in key ways to address the hatred to which Jewish students were subjected following Hamas’s Oct. 7, 2023, massacre across southern Israel.
The over 300-page document provides a complete account of antisemitic incidents which transpired on Harvard’s campus in recent years — from the Harvard Palestine Solidarity Committee’s (PSC) endorsement of the Oct. 7 terrorist atrocities to an anti-Zionist faculty group’s sharing an antisemitic cartoon which depicted Jews as murderers of people of color — and said that one source of the problem is the institution’s past refusal to afford Jews the same protections against discrimination enjoyed by other minority groups.
“I am sorry for the moments when we failed to meet the high expectations we rightfully set for our community. The grave, extensive impact of the Oct. 7, 2023, Hamas assault on Israel and its aftermath had serious repercussions on campus,” Garber said in the statement that accompanied the report. “Harvard cannot — and will not — abide bigotry. We will continue to provide for the safety and security of all members of our community and safeguard their freedom from harassment. We will redouble our efforts to ensure that the university is a place where ideas are welcomed, entertained, and contested in the spirt of seeking truth; where argument proceeds without sacrificing dignity; and where mutual respect is the norm.”
Follow Dion J. Pierre @DionJPierre.
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Ritchie Torres Defends John Fetterman, Says Israel Support Cause of Attacks Over Senator’s Mental Health
US Sen. John Fetterman (D-PA) gives an interview in his office in the Russell Senate Office Building in Washington, DC, Jan. 18, 2024. Photo: Rod Lamkey / CNP/Sipa USA for NY Post via Reuters Connect
Rep. Ritchie Torres (D-NY) defended Sen. John Fetterman (D-PA) amid an onslaught of attacks regarding the latter’s mental acuity, claiming that the mounting criticism against the US senator stems from his support for Israel.
“I know a hit piece when I see one. The only reason for the coordinated campaign against Senator John Fetterman is his unapologetic pro-Israel politics. Let’s call it what it is,” Torres posted on social media on Friday. “As someone who has struggled with depression my whole adult life, I can tell you that if you truly care about someone’s mental health, leaking hit pieces against them is a strange way of showing it.”
Fetterman, one of the most strident supporters of Israel in the US Congress, has been the subject of a series of articles which have called into question his mental stability. An article published in New York Magazine depicted the senator as moody, irrational, and conspiratorial. Additionally, the article took a series of swipes at Fetterman’s stance on Israel, suggesting that the senator’s vocal advocacy of the Jewish state stems from his supposedly deteriorating mental health. It also portrayed Fetterman as racially biased against Palestinians, claiming that in conversations he compared Gaza civilians to “a carton of sour milk.”
Another article published in Politico called Fetterman “increasingly alone,” noting that “few fellow Democrats have rushed to Fetterman’s defense” following the publication of the bombshell article in New York Magazine. The publication asserted that “private chatter about primary challenges” against Fetterman have started and that some Pennsylvania Democrats are suggesting he step down.
Though Fetterman campaigned as a progressive, he has surprisingly emerged as a staunch ally of Israel in the months following Hamas’s Oct. 7, 2023, terrorist attacks across southern Israel. Fetterman has repeatedly condemned anti-Israel voices within his own party in the US Congress, as well as elite universities for tolerating what he has characterized as antisemitic and anti-Israel hate speech on their campuses.
Fetterman’s staunch support of Israel has incensed progressives and sparked an exodus of staffers from his Senate office. Last year, 16 former campaign staffers penned a letter urging the senator to “join the right side of history” by supporting a “ceasefire” between Israel and Hamas. Several of his top communications staffers have fled to join anti-Israel operations such as the Working Families Party or the office of Chicago Mayor Brandon Johnson.
Three Republican senators — Dave McCormick (D-PA), Tom Cotton (R-AK), and Chuck Grassley (R-IA) — publicly defended Fetterman, arguing that the Pennsylvania lawmaker has been subjected to unfair political hit-pieces.
“It’s time to put politics aside and stop these vicious, personal attacks against Senator Fetterman, his wife, and his health,” McCormick wrote. “While we have many differences, we are both committed to working together to achieve results for the people of Pennsylvania and make their lives better.”
“John Fetterman and I have our differences, but he’s a decent and genuine guy,” he added.
“The radical left is smearing him [Fetterman] with dishonest, vicious attacks because h’’s pro-Israel and they only want reliable anti-Israel politicians. Disgraceful,” Cotton posted on X/Twitter.
“The media ought to lay off Senator Fetterman,” Grassley added.
Democratic Senate Minority Leader Chuck Schumer (NY) also gave a vote of confidence to Fetterman, claiming the Pennsylvania lawmaker is “doing a good job, and he’s a good legislator.”
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