{"id":71,"date":"2026-05-21T19:08:13","date_gmt":"2026-05-21T19:08:13","guid":{"rendered":"https:\/\/smartmovinghome.com\/?p=71"},"modified":"2026-05-21T19:08:13","modified_gmt":"2026-05-21T19:08:13","slug":"the-jewish-holiday-of-shavuot-links-economic-justice-with-expanding-social-freedom","status":"publish","type":"post","link":"https:\/\/smartmovinghome.com\/?p=71","title":{"rendered":"The Jewish Holiday of Shavuot Links Economic Justice With Expanding Social Freedom"},"content":{"rendered":"
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Read more Hundreds Turn Out for Wisconsin High Schoolers\u2019 Performance of Banned LGBTQ Song<\/a><\/p>\n<\/div>\n<\/div>\n

In the recent U.K. elections, voters widely rejected the currently ruling Labour Party. Commentator Aditya Chakrabortty credited Labour\u2019s resounding loss to three things: \u201cGaza \u2026 racist [anti-Muslim] Home Office policies, and then finally housing and cost of living.\u201d Some voters swung their support to the far right Reform Party, led by Donald Trump ally Nigel Farage. But the U.K. Green Party, which opposes the genocide and promotes economic and social justice, overperformed expectations.<\/p>\n

It could not be a more appropriate time in the Jewish calendar for economic justice and cultural pluralism to triumph \u2014 both, and their interrelation, are the core message of this holiday and its central text, the Book of Ruth.<\/p>\n

Like New York City Mayor Zohran Mamdani, U.K. Green Party head Zack Polanski faced hostile questions posed by journalists accusing him and his party of antisemitism by pointing to his anti-Zionism and opposition to the Israeli genocide in Gaza, escalating settler violence in the West Bank, and the illegal U.S.-Israeli war on Iran. Unlike Mamdani, however, Polanski is Jewish. <\/p>\n

Because he is Jewish, Polanski\u2019s political commitments provide a sharp contrast to the alliance of centrist and right-wing Jewish billionaires who oppose Polanski\u2019s and Mamdani\u2019s shared political program and are often the most vocal about being persecuted as Jews, and are the least persecuted in every other respect. Theirs is a noxious conflation of Judaism, Zionism, and capitalism. In one particularly ridiculous recent example, real estate developer Steve Roth claimed the phrase \u201ctax the rich\u201d was \u201chateful,\u201d comparing it to \u201cracial slurs\u201d and \u201cfrom the river to the sea.\u201d<\/p>\n

Centrists and those further to the right frame this stance as \u201cprotecting Jewish safety\u201d \u2014 as if many other communities are not also afraid, as if they have not feared both the state and their neighbors for decades or centuries \u2014 when the dangers that most Jews face have more to do with other aspects of our identities: being LGBTQ, women, people of color, immigrants, or all of the above.<\/p>\n

\u201cAll of capitalism is racial,\u201d sociologist Ruth Wilson Gilmore reminds us in Abolition Geography<\/em>, \u201cso all aspects of the social reality are part of what has to change.\u201d<\/p>\n

Bad-faith accusations of antisemitism are used to oppose such change and undermine broadly popular left-wing leaders and torpedo the holistic, expansive solutions they propose in opposition to both the right\u2019s ethnonationalist appeals and the inadequate status quo advocated by centrist standard bearers such as Kamala Harris and Keir Starmer.<\/p>\n

Opposing such change is baked into \u201cFortress Judaism\u201d \u2014 religious institutions designed to wage the politics of capital against social democracy. Rabbi Elliot Cosgrove recently said on Peter Beinart\u2019s podcast, \u201cI don\u2019t pay for everyone\u2019s education, I pay for my own children\u2019s education\u201d as a metaphor to explain why he supports a Jewish state over other states. That\u2019s not Judaism \u2014 that\u2019s just capitalism.<\/p>\n

But just because capitalists misuse allegations of antisemitism doesn\u2019t mean the left can ignore the real antisemitism of figures like Marjorie Taylor Greene, Farage, and others in their orbit. Right-wingers will use the real, majoritarian concern about the genocide in Palestine to twist legitimate opposition to Israel into the \u201csocialism of fools.\u201d We must take seriously the danger posed by such an argument to true participatory, redistributive, social democratic politics. That commitment to redistributive politics was what brought progressives like Alexandria Ocasio-Cortez, Mamdani, and now some in the U.K. Green Party, including Polanski, into power. These leaders marry economic justice with expanding social freedom; improving society through insisting on benefits to all people \u2014 not just the poor and the vulnerable. This, we argue, is how to read the Book of Ruth this year.<\/p>\n

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Abolition Judaism: Holy, Holistic Solidarity at Shavuot<\/h2>\n

Beginning at sundown on May 21, many Jews celebrate Shavuot, one of the most overlooked moments in the Jewish calendar. The holiday has carried various meanings throughout history: a celebration of the barley harvest, a commemoration of the moment God revealed the Torah to Moses and the Israelites at Sinai, a celebration of teens\u2019 commitments to Judaism through Confirmation.<\/p>\n

As we did during the High Holy Days, we are looking to read sacred texts in a way that sustains our solidarity and expands our political and spiritual imaginations. For that we need to hold our left texts alongside our Torah readings, especially the abolitionist ones. Ruth Wilson Gilmore describes abolition as \u201cemancipation in rehearsal.\u201d To achieve it, \u201cwe only have to change one thing, which is everything.\u201d In the mythopoetics of Shavuot, the one thing that changes everything is Ruth.<\/p>\n

The Book of Ruth is set during the time of the Judges, after the Israelites\u2019 exodus from Egypt, but before the establishment of the monarchy. In it, Naomi, an Israelite, has moved to live in a neighboring country, Moab, with her two sons who have married Moabite women. Tragedy strikes, and both sons die. Her daughters-in-law have two different responses: Orpah returns to her home, but Ruth vows to stay by Naomi\u2019s side. The two of them return to Naomi\u2019s home in Bethlehem, where Ruth is seen as a Moabite foreigner, but is able to integrate into the community, and eventually marry Naomi\u2019s wealthy kinsman Boaz after he provides Ruth with the capacity to feed Naomi and herself. The story ends with Ruth bearing a child, highlighting a redemptive moment for Naomi after the loss of her two sons.<\/p>\n

One of Shavuot\u2019s longest-standing customs, reading the Book of Ruth, rarely receives its due. The traditional reading often emphasized in Zionist contexts treats Ruth\u2019s declaration to Naomi \u2014 \u201cyour people shall be my people, your God my God\u201d \u2014 as a paradigm of conversion that absorbs her fully into an exclusivist Israelite (or Jewish) nation, with her Moabite identity erased in service of a unified ethnic-national belonging that anticipates contemporary ideals of Jewish peoplehood and sovereignty in the land. But the text itself resists that flattening \u2014 and this resistance feels even more important today.<\/p>\n

Ruth is a Moabite, and her introduction does not arrive at random. The Book of Deuteronomy, which precedes the Book of Ruth, reads: \u201cNo Ammonite or Moabite or any of their descendants for ten generations may be admitted to the assembly of God.\u201d For the Book of Ruth to open in direct tension with that injunction, placing a Moabite at the center of its moral universe, signals what is to come. Throughout the story, Ruth is continually called \u201cthe Moabite,\u201d her difference never erased even as she becomes fully integrated into Naomi\u2019s kinship system. The text insists on her belonging precisely as she is, without demanding the dissolution of the very identity that marks her as \u201cother.\u201d<\/p>\n

Importantly, Ruth\u2019s introduction to Boaz comes through her need for food, and through the already-existing humanitarian injunction to leave the gleanings of the field for those without. The portion of Leviticus that describes Shavuot ends with what may feel like a non sequitur: \u201cAnd when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I am your God.\u201d This mitzvah forms the core of Ruth\u2019s story. Leviticus thus sets up the material precondition for Ruth to remain fed, married, and free of any demand to give up her prior affiliations in order to belong. Ruth need not abandon her other identities to be a full member of society, or to be materially supported by that society. From that stable footing, she changes everything: Her child becomes the grandfather of King David, the lineage through which the messiah will eventually be born and redeem the entire world.<\/p>\n

This duality, of being fully in and yet not fully of, speaks to our experience as Jews and to the political power of diasporas. We see something of it in modern political life as well. Mayor Mamdani is fully a New Yorker, fully an American, fully African, fully South Asian, fully Muslim. His election, especially his early candidacy, was powered by diasporic communities and anti-Zionist Jews with diasporic commitments (Mamdani\u2019s Day One endorsers included Desis Rising Up and Moving, CAAAV: Organizing Asian Communities, New York Communities for Change, and Jewish Voice for Peace; his candidacy emerged from the Democratic Socialists of America). Many of these groups represent communities whose ancestors survived British colonialism and then the Reagan-Thatcher neoliberal revolution. Margaret Thatcher famously declared that \u201cthere is no such thing as society.\u201d But in New York in 2025, and in some U.K. constituencies now represented by the Green Party, those communities are rejecting neoliberal logics to assert that both political democracy and social fabric are good and necessary, and we can have neither without an economic floor for everyone. It\u2019s right there in the Book of Ruth.<\/p>\n

With Naomi\u2019s guidance, Ruth finds her way into the Israelite community of Bethlehem as a Moabite<\/em>, first through the gleanings and then into close connection with Boaz. As a result, she can make a home both for herself and for her mother-in-law, whom she refuses to leave behind. The lesson here reads less as generational than as political. The usual Jewish Zionism\/anti-Zionism discourse flattens that distinction, eliding the many other identities held by those on either side of that divide. What is required of us is to stop over-indexing on those who cannot see the need for redistribution of resources. The Jewish institutional world has, for decades, traded its prophetic tradition for proximity to power and the security promises of state violence. Ruth points us elsewhere \u2014 to \u201cthe politics of recognizing that all of us are composed of multiple social identities \u2026 the counter-politics of the local,\u201d as Stuart Hall once called it, organizing \u201cpeople through their diversity of identifications.\u201d This positional struggle, Hall wrote, \u201cis the beginning of antiracism, antisexism, and anticlassism as a war of positions. The notion of the struggles of the local as a war of positions is a very difficult kind of politics to get one\u2019s head around; none of us knows how to conduct it. None of us even knows whether it can be conducted.\u201d<\/p>\n

What does Ruth\u2019s story tell us, finally, about the level of material stability a functional society depends upon, and how that stability allows for the cultural diversity necessary to bring about a better world? It tells us that the divisions the ruling class manufactures and depends upon, the divisions between Jew and Moabite, between citizen and stranger, between those who own the harvest and those who subsist on its edges, are precisely the divisions that foreclose the universal liberation that the Torah envisions. Through overcoming the xenophobia of earlier generations and providing sustenance to a Moabite, the Israelites make a better future possible. The story shows that redemption arrives through the abolition of all forms of oppression and separation, while leaving room for the difference that makes that redemption beautiful. The messianic dream of global redemption, on Shavuot, becomes real in precisely that paradox.<\/p>\n

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The divisions the ruling class manufactures and depends upon hinder the universal liberation that the Torah envisions.<\/p>\n","protected":false},"author":1,"featured_media":70,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-71","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-interesting"],"yoast_head":"\nThe Jewish Holiday of Shavuot Links Economic Justice With Expanding Social Freedom - Smart Moving Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/smartmovinghome.com\/?p=71\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Jewish Holiday of Shavuot Links Economic Justice With Expanding Social Freedom - 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