Urban Tzedakah Values, Rabbi Aaron Levy (Part 1 of 2)

If there is a needy person among you, one of your kinsfolk in any of your settlements in the land that ‘ה your G-d is giving you, …. You must open your hand and lend him/her sufficient for whatever s/he needs… Give to her/him readily and have no regrets when you do so, for in return Hashem your G-d will bless you in all your efforts and in all your undertakings. For there will never cease to be needy ones in your land, which is why I command you: open your hand to the poor and needy kinsfolk in your land.

And any who sees a poor person begging and hides his eyes and does not give him charity transgresses a negative commandment, as it says (Deuteronomy 15:7), “Do not harden your heart or close your hand from your poor brother.” [AJWS translation]

The Tur writes in the name of Rav Saadia Gaon: “A person’s own livelihood takes precedence over that of anyone else, and one is not required to give tzedakah until he [or she] has acquired a livelihood, as it says: “And your fellow will live with you” (Leviticus 25:36), meaning your life takes priority over that of your fellow’s. A person who earns a living, like that of an important land owner, that allows him to eat bread, meat and spices and dress nicely, should certainly give a tenth or a fifth of his or her income. [AJWS translation]

Rabbi Yeshoshua ben Korcha says: Anyone who averts his eyes from tzedakah is like one who worships idolatry. It is written here: "Beware lest you harbor the base thought, ['The seventh year, the year of remission, is approaching']…" (Deuteronomy 15:9), and it is written there: "Base people have gone out [from among you and subverted the inhabitants of their town]..." (Deuteronomy 13:14); just as there it is idolatry, so here it is idolatry. [Soncino translation]

R. Joseph learnt: If you lend money to any of my people that are poor with you: [this teaches, if the choice lies between] a Jew and a non-Jew, a Jew has preference; the poor or the rich the poor takes precedence; your poor [i.e. your relatives] and the [general] poor of your town, your poor come first; the poor of your city and the poor of another town the poor of your own town have prior rights. [Soncino translation]

We have already explained in another place that the ruling of the Shulchan Aruch, stating that one is not obligated to give tzedakah until he has earned enough to support himself, deals only with fixed gifts such as tithes. Everyone – even a poor person who is sustained by tzedakah – is obligated to fulfill the basic mitzvah of tzedakah by giving at least a third of a shekel each year. Now there is something fundamental about the details of the laws above that troubles me deeply. For if we explain the texts that I have cited according to their simple meaning – that certain groups are prior to others – they imply that [one may distribute the entirety of one’s tzedakah money to one group within the established hierarchy] and need not give at all to those who fall outside of that particular group. But it is well known that every wealthy person has many more relatives who are poor, and how much more is that true for people whose tzedakah funds are scant! And if this is the case, poor people without wealthy relatives will die of starvation. Now how is it possible to say this? Therefore, in my humble opinion, the explanation of [tzedakah priorities] is as follows: Certainly every person, whether of modest or significant means, is obligated to give a portion of his [or her] tzedakah money to needy people who are not relatives. But to his [or her] poor relatives, he [or she] should give a greater amount than is given to those who are not related. And so on along the ladder of prioritie0. Regarding that which is stated that a person’s own welfare comes first, if that is explained according to its plain meaning, then most people would be exempt from the mitzvah of tzedakah altogether, excepting the one-third shekel per year. If only it were the case that most Jews could earn enough to meet their needs! But [seeing that they do not], should all but the wealthiest be exempt from tzedakah?! And in places where there are no wealthy residents, should people be left to starve? How is it possible to say this? Nor do people act this way. [translation by Rabbi David Rosenn, AVODAH: The Jewish Service Corps]