by Rabbi Jerome M. Epstein

Concern for the less fortunate is a hallmark of Judaism and Jewish teachings are replete with specific guidelines in this regard. Equating religious commitment with following the Torah -- and following the Torah with following God -- our Rabbis teach that to "follow the Lord your God" means to emulate Divine attributes. Thus, as the Lord clothes the naked, we too should clothe the naked; as God visited the sick, we too should visit the sick, and so forth.

Similarly, we read in Ezekiel 34: "Ah, you shepherds of Israel, who have been tending yourselves! Is it not the flock that the shepherds ought to tend? You partake of the fat, you clothe yourselves with the wool...but you do not tend the flock." What have the shepherds failed to do? Ezekiel continues, "You have not sustained the weak, healed the sick, or bandaged the injured, you have not brought back the strayed, or looked for the lost...."

As we can see from the above injunctions, what is present in Jewish tradition is an ongoing concern for the needs of every human being, together with the requirement that every Jew demonstrate such concern through personal action. What is absent from these readings, however, is equally important. Significantly, nowhere in these teachings do we encounter the notion that those who perform these mitzvot should make sure that they get their money's worth. In other words, the entire concept of "cost-benefit analysis" appears to be missing from this equation.

While catchy phrases may often help us to focus our thinking, they may also be used to foster a particular ideological viewpoint. Rather than clarifying and simplifying an issue, they may actually serve to direct our thinking by appealing to subconscious desires, needs or prejudices. An example of such reductionism is use of the phrase "cost-benefit analysis." We hear it used everywhere, to justify almost any decision. Should school lunches be maintained for underprivileged children? Should we strive to maintain clean air and clean water? Should health care be available to all citizens? The solution is clear: Simply apply the principles of cost-benefit analysis and -- all things being equal (that is, the value of a child's health being equal to the number of dollars it takes to maintain it) -- the decision will be self-evident. Clearly, this thinking stands in direct contrast to Jewish teaching.

Today, we are witnessing a concerted effort to undo the very programs that reflect the Jewish approach to social welfare. Even more, the very groups we have been taught to protect have become the target of our collective social wrath and frustration. Whether the goal is to eliminate food stamps, or school lunches, or nutrition programs for pregnant women, or immunization programs for children, it is precisely Ezekiel's "weak, sick, and injured" elements of society that have come under attack.

Ironically, we now hear quite a lot about the resurgence of religious values. Nevertheless, if we are truly to be guided by religious principles, we cannot tolerate or condone such heartless tears in the social safety net. Judaism teaches that all human beings are created in the image of God and thereby possess an inherent claim to dignity and self-respect. To borrow a phrase from the business world, this is "non-negotiable." To Jews, tzedakah is not charity -- it is not a voluntary undertaking. Tzedakah is justice; it is a basic requirement incumbent upon us as individuals and as a society.

Is concern for our fellow man cost-effective? Absolutely-- particularly if the benefits of such behavior are measured in terms of tikun olam. If we abandon those we are commanded to assist, we betray not only ourselves but our religious tradition. No matter how we measure that, it is a price too high to pay.