Tzedakah is commonly translated as charity because it is the Hebrew term for helping people who are less fortunate. Some rabbis object to that translation because the Latin root for charity suggests a giving to the poor out of compassion. Tzedakah might be better translated as social justice because in Judaism it is an obligation to give tzedakah. It is not just an act of kindness in response to a person in need. It is not voluntary. Tzedakah’s root meaning is righteousness, as in doing the right thing.

      In a short story by Hugh Nissenson entitled Charity, the father of a poor family on the Lower East Side always invited a stranger for the Friday night meal. One week, his wife was rushed to the hospital in critical condition.. The son criticized the father for still inviting a stranger for Shabbat dinner. Later that night, he told his father that he finally understood why his father invited the stranger, despite the crisis in their family. “You are always quoting to me: tzedakah tatzil mi-mavet—charity saves from death.” (Prv. 10:2)  The son understood the gesture as an attempt to save his mother’s life. The father responded in fury—you think this is a bribe of God? The father continues “No, not Mama. Him,” referring to the poor stranger.

      The word gezerah/decree comes from the root meaning to cut. It is usually understood to connote a decision or a clear-cut ruling. We seek to see things clearly---innocent or guilty. The last words of unetaneh tokef suggest we can avert the severity of the decree by engaging in tzedakah. The decree is not death or suffering. The decree is to live a life where everything is black and white instead of encompassing all the colors of the rainbow. Most of all, the decree is to lead a life cut off from your fellow human beings because of jealousy, judgment, or fear. That is the gezerah that can be avoided. When we give people the benefit of the doubt, we live in a world of connection and generosity.

      God has told you what is good/tov and what God asks of you: to act justly and to love kindness and to walk humbly with your God." (Micah 6:8)

      The Hafetz Hayyim wonders why the verse doesn’t say either “act justly and kindly” or “love justice and kindness.” Why vary the verb? He notes that while the prophet says we are obligated to act justly, we must cultivate kindness so that it becomes second nature. The Hafetz Hayyim suggests that too often we feel coerced and respond reluctantly to a request, whether it is from a beggar on the street or a friend who needs help.  Instead, we should strive to act kindly with a willing heart.

Making kindness second nature is what change, spirituality, and justice is all about.