Rabbi Joel Thal Simonds on Tzedakah as Justice: Torah, Dignity, and Public Policy in Los Angeles

Rabbi Joel Thal Simonds is the founding Executive Director of the Jewish Center for Justice (JCJ) in Los Angeles, advancing social-justice education, leadership development, and community-rooted action for a wide Jewish public. Ordained at Hebrew Union College–Jewish Institute of Religion, he previously served as West Coast Legislative Director for the Religious Action Center of Reform Judaism and as Associate Rabbi at University Synagogue. He has also served as Rabbi of the Synagogue at HUC-LA and is the founding President Partnership for Growth LA, a Black–Jewish community development corporation focused on cooperative development and wellbeing. He links Torah, policy, and practice. He also serves on the clergy team of the Wilshire Boulevard Temple in Los Angeles.

In this interview, Scott Douglas Jacobsen speaks with Rabbi Joel Thal Simonds, founding Executive Director of the Jewish Center for Justice in Los Angeles, about tzedakah as a binding ethic of justice rather than voluntary charity. Rabbi Joel Thal Simonds grounds the concept in tzedek and the Torah’s “justice, justice you shall pursue,” arguing that obligation must be pursued with compassion and fair process. He defines dignity as systemic change beyond temporary relief, rejects “deservingness” tests, and emphasizes confidentiality as respect. He also describes how legislation, digital giving, and lean institutions can expand participation and build durable, community-rooted solutions.

Scott Douglas Jacobsen: How do you frame tzedakah as justice, not optional charity?

Rabbi Joel Thal Simonds: Tzedakah is often misunderstood as solely charity because, in modern Jewish life, it’s frequently associated with fundraising for those in need. I remember bringing my “tzedakah money” to Hebrew school each week. But the root of the word tzedakah is tzedek, which means justice. One of the Torah’s most foundational teachings comes from Deuteronomy. It says “Tzedek, tzedek tirdof,” which means justice, justice you shall pursue. This is the proof text for the Jewish commitment to justice. Tzedakah is not optional generosity; it is a moral obligation rooted in our tradition.

Jacobsen: What does dignity mean in tzedakah?

Simonds: For me, dignity means moving beyond temporary fixes. It’s not about offering a small gesture to ease discomfort while leaving the underlying system intact. True dignity comes from changing systems so that people can live without constant need or fear, and where they have a real chance at stability and opportunity.

Jacobsen: Where do you draw the boundaries between tzedakah, gemilut chasadim, and tikkun olam?

Simonds: I don’t see these as separate categories that need rigid boundaries. Rather, they are meant to be integrated into a larger vision of the world. Justice must be pursued with kindness and compassion. When we go back and read from the Torah, we are asked why tzedek is mentioned twice. The answer is that the ancient rabbis taught that we must pursue justice justly. We cannot focus solely on outcomes, but on how we get there, with care and humanity.

Jacobsen: Who is responsible for what, e.g., individual givers, congregations, federations, nonprofits, and the state?

Simonds: Everyone has a responsibility to give time and resources to help those in need. But at the Jewish Center for Justice, where I serve as Executive Director, we focus heavily on legislation and public policy because injustice and inequality are too large to be addressed by individuals and nonprofits alone. Our government, and by extension our elected leaders, have a crucial role to play in addressing systemic harm and creating lasting change.

Jacobsen: What are common power failures in communal funds?

Simonds: Any organization, whether nonprofit or for-profit, can experience power failures. As institutions grow larger, priorities can pull in different directions, decision-making can slow, and resources can become less responsive to the needs of the people they are meant to serve. This isn’t unique to Jewish communal life; it’s a challenge across the professional world.

At JCJ, we were intentionally designed to be lean, values-driven, and accountable to our community. That structure allows us to act quickly, respond to urgent moments, and ensure that resources are directed toward real impact rather than bureaucracy. Staying close to the people on the ground, from our fellows to our partners to the communities we serve, helps us guard against the kinds of power imbalances that can emerge when institutions lose sight of their purpose.

Jacobsen: How should communities balance emergency relief with long-term self-sufficiency?

Simonds: Jewish communities are often very strong at emergency response, and that is something to be proud of. We have built infrastructures that allow people to step up in moments of crisis. But too often, we move from one emergency to the next without addressing the deeper causes and systems. Issues like poverty, hunger, and homelessness are treated as isolated crises when they are actually intertwined and baked into our society. The affordability crisis, in particular, is an emergency that demands systemic solutions, not just short-term relief.

Jacobsen: How do you handle deservingness and confidentiality?

Simonds: For me, this question goes directly back to dignity. Judaism rejects the idea that people must prove they are “deserving” of care. If someone is in need, they are deserving. The moment we begin ranking worthiness, we undermine the very justice we claim to pursue.

Confidentiality is part of that same moral obligation. People in need deserve autonomy and respect, just as much as those offering support. Protecting identities isn’t about secrecy; it’s about ensuring that help does not come at the cost of shame, exposure, or loss of agency. At its best, tzedakah affirms a person’s humanity by meeting material needs and by honoring their dignity in the process.

Jacobsen: How are digital giving and public policy reshaping tzedakah?

Simonds: Digital tools and policy advocacy have expanded who gets to participate in the work of justice, and that is a good thing. What once required access, time, or proximity is now available to far more people. These tools have broadened our coalitions and allow more individuals to engage meaningfully in giving and advocacy. The work of justice is no longer limited to a few, but something many people can participate in.

Jacobsen: Thank you very much for the opportunity and your time, Joel.