Our Jewish Response to Chicago’s Soaring Foreclosure Crisis

Judy Levey

by Judy Levey
Executive Director, JCUA

An article this week in the Washington Post called attention to the economic suffering of many communities four years after the housing bust. Near the top of the list for the most suffering is our own Cook County. The article states:

The list of worse-off communities includes places such as Cook County in Illinois, where home prices have fallen nearly 20 percent, unemployment has risen and the inventory of foreclosures has soared.

Responsive to poverty and community needs, JCUA’s work addresses this devastation through our housing advocacy work and our Community Ventures Program. Community Ventures provides zero-interest loans for the redevelopment and preservation of affordable housing. The program currently funds the rehabilitation of foreclosed homes in North Lawndale and neighboring communities through a loan to Breaking Ground, Inc., in addition to predevelopment costs associated with the rehabilitation of the Rosenwald Building to create more than 230 affordable units in Bronzeville (see more Community Ventures projects here).

My rabbi, Rabbi Kensky of Beth Hillel Congregation Bnai Emunah, spoke about the need for a Jewish voice in working to combat injustice in his Dvar Torah last Shabbat on the story of Noah. He generously shared his Dvar Torah with me and gave me permission to share it here. In it, Rabbi Kensky explained:

49 Years Later, Does America Still Have a Dream? A Look to the Midrash

by Asaf Bar-Tura, Director of Programs
Jewish Council on Urban Affairs

49 years ago – August 28, 1963 – 250,000 people participated in the March on Washington for Jobs and Freedom in Washington, D.C. It was here that Martin Luther King, Jr., delivered his “I Have a Dream” speech.

The March on Washington DC in 1963

The midrash says that a person may walk through 49 gates of impurity, but once one crosses the 50th, one cannot be redeemed. It is said that while in slavery in Egypt, the Israelites were in such dire straits, that they had crossed “49 gates of impurity.” Hence, the midrash teaches, we count 49 days from Passover to Shavuot, when the Torah was given. These 49 days redeem us back from slavery to liberation – passing through 49 gates of sanctification.

It has been 49 years since the march and the speech. Let us not cross into a 50th year of rampant poverty, racial inquality, and economic injustice… Let us make our way back through the gates, toward a truly moral society. Join JCUA in doing what’s right, not what’s easy, as we pursue justice in partnership with Chicago’s diverse communities.

The journey is long. But we shall overcome.

Between the Torah and Trayvon

Parashat Tzav and the Demand for Justice

Torah Commentary
By Asaf Bar-Tura, Associate Director of Programs, JCUA 

The title of this week’s Parshah, Tzav, means “Command.” It introduces G-d’s call to Moses to instruct Araon and his sons – the Kohanim (priests) – about the laws governing sacrifices in the sanctuary. We notice that G-d merely speaks to Moses (“Vayedaber el Moshe”), but tells him to command Aaron. Rashi points out that the word Tzav, “Command” – rather than the more familiar “Speak” or “Tell” – generally pertains to tasks requiring a sense of urgency and commitment. These are things which need to be performed “immediately as well as for posterity.”

But would G-d tell Moses to command Aaron? Could G-d not have told Moses to tell Aaron? Would G-d have doubted the commitment of Aaron and his sons? Why employ a word implying such urgency?

Rashi explains that the concern is that while there is excitement about the performance of these new rituals, the people may not continue their commitment as time goes by. Will the passion and enthusiasm wane?

My sense is that this same question is relevant when we think about the shooting of Trayvon Martin. There is a passionate movement around the country seeking justice for Trayvon. We don’t know yet exactly what happened that evening in the encounter between George Zimmerman and Trayvon Martin. We only know that Trayvon is dead.

Nachshon Symbolizes JCUA’s Courage and Leadership

Irene Lehrer Sandalow

Irene Lehrer Sandalow, director of special initiatives at JCUA, recently accepted a new position as Program Manager of the Jewish Education Project. Among Irene’s many contributions to JCUA have been her d’var Torah presentations (words of Torah) at our staff meetings.

For Irene, this week’s Torah portion, Beshalach, summarizes not only JCUA’s approach to social justice, but also Irene’s very personal experiences as one of our key staffers over the past several years.

Irene talks about sees a parallel between the Jewish character Nachshon and JCUA. Nachshon’s risk-taking behavior began “a journey of liberation.” Just like JCUA’s historical work.

  …..  …..

By Irene Lehrer Sandalow
Director of Special Initiatives for JCUA 

According to the midrash, Nachshon had the courage to walk into the sea before anyone else.

There is a well known Midrash (a form of rabbinic literature that provides commentary/stories to the Torah reading) about Nachshon Ben Aminadav (Sotah 37a; NumbersRabbah xiii. 7.) In this week’s Torah reading, Parshat Beshalach, the Israelites become trapped between the Sea of Reeds and a fast approaching Egyptian Army. In the face of Pharoh’s rage and remorse at their freedom, the Israelites wailed with despair at the banks of the sea.

However, the Midrash describes how one Israelite, Nachshon ben Aminadav, trusted God and God’s decision to take the Israelites out of Egypt. Acting on his belief, Nachshon jumped into the waters. Because of Nachshon’s literal leap of faith, God parts the Sea of Reeds and saves the Israelites from Pharaoh’s attack

For me, JCUA is one of the “Nachshons” of the 20th and 21th century. Yes, there is a common acceptance in the Jewish community that we should care about the needy among us.  But JCUA takes Nachshon’s leap and takes tremendous risks. We have sometimes lost money, or supporters, because we were doing what is right, not what is easy or popular.

JCUA takes actions that most are too scared to take

Muslims and Jews Explore Traditional Texts on Economic Justice Issues

Note: The next Discussion over Coffee will take place Wednesday, January 18th. Topic: Women in Judaism and Islam. Stay tuned for details.

In the comfortable and warm Bourgeois Pig Cafe, Jews and Muslims gathered on a cold but sunny December afternoon. In times of foreclosure, unemployment, poverty and homelessness, they came to explore what their traditions say about economic justice.

Participants, facilitators and organizers put together chairs in a big circle with a few tables on the side for their coffee. Approximately 15 people came, eager to learn more about the topic and each other’s stories.

The event organizer from the Jewish Council on Urban Affairs welcomed everyone and introduced the facilitators – Rabbi Alison Abrams from Temple Chai and Imam Abdul-Malik Ryan from DePaul University – and gave a quick overview of the structure of the text study. Everybody then shared their names and why they were interested in the issue.

Reflections on “Rights and Obligations in Jewish and Muslim Traditions”

By Kayla Higgins
JMCBI Fellow, JCUA

Kayla Higgins

Twelve Jews and Muslims gathered at the KnockBox Café in Humboldt Park on May 26 to take part in interfaith dialogue on the topic of “Rights and Obligations in Jewish and Muslim Traditions.”

The discussion was organized by JCUA’s Jewish-Muslim Community Building Initiative (JMCBI), and led by Rabbi Rachel Mikva, a professor at Chicago Theological Seminary, and Abbas Chinoy, a Muslim chaplain at Rush Hospital.

Rabbi Mikva began by guiding the group through a handout she wrote aligning passages from the Torah and Talmud side-by-side with passages from the Universal Declaration of Human Rights on topics of equal protection, property, education, work, rest, and the standard of living.

Making Passover Meaningful

“I feel that freedom is Judaism, that Passover is not 3,000 years old- that it is today, and that we are part of it.”
-Rabbi Robert J. Marx, Founder of the Jewish Council on Urban Affairs

Every year, JCUA updates its Haggadah with current social justice issues for our Freedom and Justice Seder. The Haggadah provides materials to enhance Seder discussions and helps Seder participants reflect on what it means when it is written in the Torah:

“You shall not oppress the stranger, for you were strangers in the land of Egypt” (Exodus 23:9).

[Download your free copy of the Haggadah]

Wishing you a happy and meaningful Passover!

Faith, Social Justice and Wisconsin

[This article was originally posted on Jewcy.com]

By Asaf Bar-Tura
Coordinator, Jewish-Muslim Community Building Initiative

Even in the 21st century, it seems we can still hear the prophetic calls of Jeremiah and Isaiah, of Hillel and Maimonides. We hear their cries for justice echoing these days in the streets of Madison, Wisconsin, as we do every day in devastated communities across the nation’s cities. The challenges are great: an economic crisis that persists with as much endurance as our pursuit to counter it; workers’ rights to safety and protection being questioned; foreclosures that board up not only homes but people.

We struggle. The challenges are great, our opponents strong, and those who still believe that justice matters seek a powerful response. The task is not only to help this or that needy individual. We aim to change long-standing systems of oppression, and to strengthen those healthy systems that were accomplished by previous generations. We don’t want to settle for winning this time around. Rather, we want to change the rules of the game. We want justice, not charity. Respect, not mercy.

Is the Death Penalty Kosher?

[This article is in reference to the Huffington Post article “The Jewish Precedent for a Moral Death Penalty” by Brad Hirschfield and “A Few Reflections on Capital Punishment” by Rabbi Yosef Edelstein]

Irene Lehrer Sandalow
Director of Strategy and Jewish Affairs, JCUA

Irene Lehrer Sandalow, Director of Strategy and Jewish Affairs

Capital punishment is kosher in theory, according to the Torah. But in the light of Jewish values and traditions, the morality of capital punishment should be questioned.

In the Torah portion “Noah,” after the flood, God tells Noah:

“Whoever sheds the blood of man, by man shall his blood be shed; for in the image of God He made man” (Genesis 9:6).

It is not morally wrong, in absolute terms, to put a murderer to death, however, according to leading Orthodox rabbis, the death penalty today is not practical and should not be administered.

As Rabbi Aryeh Kaplan, zt’l, a noted American Orthodox rabbi, writes in the second volume of the Handbook of Jewish Thought:

“The system of judicial punishments could become brutal and barbaric unless administered in an atmosphere of the highest morality and piety.  When these standards declined among the Jewish people, the Sanhedrin, which was the Jewish supreme court and legislative body, voluntarily abolished this system of penalties.”

There is great concern expressed both in the legislation of the Torah, and in the sentiments of some of our great sages, regarding practical implementation of the death penalty.

Human Rights is Not a Dirty Word: Jews Should Embrace Human Rights

By Michaela Purdue
Director of Community Programs, Human Rights Coordinator, JCUA

and

Irene Lehrer Sandalow
Director of Strategy and Jewish Affairs, JCUA

(This article was written on Human Rights Day 2010, the 62nd anniversary of the Universal Declaration of Human Rights. Watch video of a Human Rights Day event in which JCUA participated.)

Often when the notion of human rights is mentioned in the Jewish community, there is a sense of discomfort, defensiveness and rejection of the concept.

How did human rights become such a loaded term with negative connotations among Jews?

The concerns in some circles of the Jewish community are real and should not be discarded.  Discussions of human rights have been misused as a tool for the anti-Israel movement to delegitimize Israel.