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We are obligated to be more scrupulous in fulfilling the commandment of charity than any other positive commandment because charity is the sign of a righteous man, the seed of Abraham our Father, as it is said, “For I know him, that he will command his children …to do righteousness” (Genesis 18:19). The throne of Israel is established and the religion of truth is upheld only through charity, as it is said, “In righteousness shall you be established” (Isaiah 54:14). Israel is redeemed only through charity, as it is written, “Zion shall be redeemed with judgment and they that return of her with righteousness” (ibid. 1:27).[1]
Tzedakah is derived from צדק (tzedek) - meaning righteousness, justice, or fairness, but has come to mean charity in English.
The words justice and charity have different meanings in English. How is it that in Hebrew, one word, tzedakah, has been translated to mean both justice and charity?[2]
This translation is consistent with Jewish thought as Judaism considers charity to be an act of justice. Judaism holds that people in need have a legal right to food, clothing and shelter that must be honored by more fortunate people. According to Judaism, it is unjust and even illegal for Jews to not give charity to those in need.[2]
Thus, giving charity in Jewish law and tradition is viewed as obligatory self-taxation, rather than voluntary donation.[2]
Giving charity is an obligation in Judaism (Leviticus 25:35-38, Deuteronomy 19:20-24). This obligation means providing charity to both Jew and non-Jew. In many homes one will find a tzedakah box - a box or other container where coins are dropped in and collected for charity. It is a tradition for Jews to give tzedakah on Yom Kippur, Shemini Atzeret, Pesach, Shavuot, and Purim as well as during other celebratory events such as weddings.
According to halachah, everyone (including the poor) is to give 10% of one's net income. One may give more than 10% but no more than 20%. If one cannot give that amount, any amount will be satisfactory. One is forbidden from giving so much that one becomes impoverished. The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues, or to educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. It is acknowledged that not everyone who asks for tzedakah is truly in need so there is some legitimate basis for doubting a beggar's sincerity. It is permissible (and some say ethical) to investigate a charity before offering any donation.
There are different levels of tzedakah described in the Talmud that were organized into eight levels by Maimonides (Rabbi Moshe ben Maimon/Rambam) in his Mishneh Torah (Laws of Charity, 10:7-14).
1. Enable the recipient to become self-sufficient (i.e. loans, grants, employment).
2. To give without knowing the recipient's identity and the recipient does not know one's identity.
3. To give knowing the recipient's identity but the recipient does not know one's identity.
4. To give without knowing the recipient's identity but the recipient knows one's identity.
5. To give before being asked.
6. To give after being asked.
7. To give less than one should, but giving cheerfully.
8. To give begrudgingly.
In practice, most Jews carry out tzedakah by donating a portion of their income to charitable institutions, or to needy people that they may encounter; the perception among many modern day Jews is that if donation of this form is not possible, the obligation of tzedakah still requires that something is given.[3] |
