אמר רב אסי שקולה צדקה כנגד כל המצות שנאמר והעמדנו עלינו מצות וגו' מצוה אין כתיב כאן אלא מצות
Rav Asi says: Charity is equivalent to all the other mitzvot combined, as it is stated in that verse: “We also established mitzvot upon ourselves.” A mitzva is not written here, but rather mitzvot, in the plural, thereby teaching that this mitzva is equivalent to all the other mitzvot.
תניא רבי יהודה אומר גדולה צדקה שמקרבת את הגאולה שנאמר (ישעיהו נו, א) כה אמר ה' שמרו משפט ועשו צדקה כי קרובה ישועתי לבא וצדקתי להגלות
It is taught in a baraita that Rabbi Yehuda says: Great is charity in that it advances the redemption, as it is stated: “So said the Lord, uphold justice and do charity, for My salvation is near to come, and My righteousness to be revealed” (Isaiah 56:1).
אמר שלשה סימנים יש באומה זו הרחמנים והביישנין וגומלי חסדים...כל שיש בו שלשה סימנים הללו ראוי להדבק באומה זו
David said: There are three distinguishing marks of this nation, the Jewish people. They are merciful, they are shamefaced, and they perform acts of kindness... Whoever has these three distinguishing marks is fit to cleave to this nation.
Gemilut Chasadim even greater than Tzedakah?
א"ר אלעזר גדול העושה צדקה יותר מכל הקרבנות שנאמר (משלי כא, ג) עשה צדקה ומשפט נבחר לה' מזבח
וא"ר אלעזר גדולה גמילות חסדים יותר מן הצדקה שנאמר (הושע י, יב) זרעו לכם לצדקה וקצרו לפי חסד אם אדם זורע ספק אוכל ספק אינו אוכל אדם קוצר ודאי אוכל
וא"ר אלעזר אין צדקה משתלמת אלא לפי חסד שבה שנאמר זרעו לכם לצדקה וקצרו לפי חסד
ת"ר בשלשה דברים גדולה גמילות חסדים יותר מן הצדקה צדקה בממונו גמילות חסדים בין בגופו בין בממונו צדקה לעניים גמילות חסדים בין לעניים בין לעשירים צדקה לחיים גמילות חסדים בין לחיים בין למתים
§ Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering” (Proverbs 21:3), including all types of offerings.
And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness” (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping.
And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: “Sow to yourselves according to charity, and reap according to kindness.”
The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead.
דתני רב יוסף (שמות כב, כד) אם כסף תלוה את עמי את העני עמך עמי ונכרי עמי קודם עני ועשיר עני קודם ענייך ועניי עירך ענייך קודמין עניי עירך ועניי עיר אחרת עניי עירך קודמין
Rav Yosef taught: The verse states: “If you lend money to any of My people, even to the poor person who is with you” (Exodus 22:24). The term “My people” teaches that if one of My people, i.e., a Jew, and a gentile both come to borrow money from you, My people take precedence. The term “the poor person” teaches that if a poor person and a rich person come to borrow money, the poor person takes precedence. And from the term: “Who is with you,” it is derived: If your poor person, meaning one of your relatives, and one of the poor of your city come to borrow money, your poor person takes precedence. If it is between one of the poor of your city and one of the poor of another city, the one of the poor of your city takes precedence.
(ז) שְׁמוֹנֶה מַעֲלוֹת יֵשׁ בַּצְּדָקָה זוֹ לְמַעְלָה מִזּוֹ. מַעֲלָה גְּדוֹלָה שֶׁאֵין לְמַעְלָה מִמֶּנָּה זֶה הַמַּחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָּךְ וְנוֹתֵן לוֹ מַתָּנָה אוֹ הַלְוָאָה אוֹ עוֹשֶׂה עִמּוֹ שֻׁתָּפוּת אוֹ מַמְצִיא לוֹ מְלָאכָה כְּדֵי לְחַזֵּק אֶת יָדוֹ עַד שֶׁלֹּא יִצְטָרֵךְ לַבְּרִיּוֹת לִשְׁאל. וְעַל זֶה נֶאֱמַר (ויקרא כה לה) "וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ" כְּלוֹמַר הַחֲזֵק בּוֹ עַד שֶׁלֹּא יִפּל וְיִצְטָרֵךְ:
(ח) פָּחוֹת מִזֶּה הַנּוֹתֵן צְדָקָה לָעֲנִיִּים וְלֹא יָדַע לְמִי נָתַן וְלֹא יָדַע הֶעָנִי מִמִּי לָקַח. שֶׁהֲרֵי זוֹ מִצְוָה לִשְׁמָהּ. כְּגוֹן לִשְׁכַּת חֲשָׁאִים שֶׁהָיְתָה בַּמִּקְדָּשׁ. שֶׁהָיוּ הַצַּדִּיקִים נוֹתְנִין בָּהּ בַּחֲשַׁאי וְהָעֲנִיִּים בְּנֵי טוֹבִים מִתְפַּרְנְסִין מִמֶּנָּה בַּחֲשַׁאי. וְקָרוֹב לָזֶה הַנּוֹתֵן לְתוֹךְ קֻפָּה שֶׁל צְדָקָה. וְלֹא יִתֵּן אָדָם לְתוֹךְ קֻפָּה שֶׁל צְדָקָה אֶלָּא אִם כֵּן יוֹדֵעַ שֶׁהַמְמֻנֶּה נֶאֱמָן וְחָכָם וְיוֹדֵעַ לְהַנְהִיג כַּשּׁוּרָה כְּרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן:
(ט) פָּחוֹת מִזֶּה שֶׁיֵּדַע הַנּוֹתֵן לְמִי יִתֵּן וְלֹא יֵדַע הֶעָנִי מִמִּי לָקַח. כְּגוֹן גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ הוֹלְכִין בַּסֵּתֶר וּמַשְׁלִיכִין הַמָּעוֹת בְּפִתְחֵי הָעֲנִיִּים. וְכָזֶה רָאוּי לַעֲשׂוֹת וּמַעֲלָה טוֹבָה הִיא אִם אֵין הַמְמֻנִּין בִּצְדָקָה נוֹהֲגִין כַּשּׁוּרָה:
(י) פָּחוֹת מִזֶּה שֶׁיֵּדַע הֶעָנִי מִמִּי נָטַל וְלֹא יֵדַע הַנּוֹתֵן. כְּגוֹן גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ צוֹרְרִים הַמָּעוֹת בִּסְדִינֵיהֶן וּמַפְשִׁילִין לַאֲחוֹרֵיהֶן וּבָאִין הָעֲנִיִּים וְנוֹטְלִין כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶן בּוּשָׁה:
(יא) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ בְּיָדוֹ קֹדֶם שֶׁיִּשְׁאַל:
(יב) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ אַחַר שֶׁיִּשְׁאַל:
(יג) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ פָּחוֹת מִן הָרָאוּי בְּסֵבֶר פָּנִים יָפוֹת:
(יד) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ בְּעֶצֶב:
(7) There are eight levels of tzedakah, each one greater than the other. The greatest level, higher than all the rest, is to fortify a fellow Jew and give him a gift, a loan, form with him a partnership, or find work for him, until he is strong enough so that he does not need to ask others [for sustenance]. Of this it is said, (Lev. 25:35) [If your kinsman, being in straits, comes under your authority,] and you hold him as though a resident alien, let him live by your side. That is as if to say, "Hold him up," so that he will not fall and be in need.186See Babylonian Talmud Shabbat 63a.
(8) One level lower than this is one who gives tzedakah to the poor and does not know to whom he gives, and the poor person does not know from whom he receives.187Maimonides holds the anonymity of both giver and receiver of great importance, but he does not require anonymity at the highest level of giving. This is perhaps because the highest level of giving addresses the source of poverty whereas giving something to a beggar only alleviates a person's temporary need. Preventing poverty is therefore of such importance that anonymity becomes secondary in that instance. This is purely a mitzvah for its own sake, such as the Chamber of Secrets in the Holy Temple, for there the righteous would give in secret [and leave], and the poor, of good background, would sustain themselves from it in secret. Very close to this is one who gives to the kupah of tzedakah, but one should not contribute to the kupah of tzedakah unless one is certain that the one who counts it is trustworthy and wise and behaves competently, as was Rabbi Chanania ben Teradion.188See Babylonian Talmud Bava Batra 10b and Avodah Zarah 17b. Rabbi Chanania ben Teradion had a reputation for competence and honesty, so he dealt with the collection and distribution of charity funds. He was later tortured and executed by the Romans.
(9) One level lower is one who gives tzedakah and the giver knows to whom he gives but the poor person does not know from whom he takes. Such did the great sages who would go in secret and throw money onto the doorways of the poor.189See Babylonian Talmud Ketubot 67b. A method such as this one is a good way when the keepers of tzedakah do not behave competently.
(10) One level lower is when the poor person knows from whom he takes but the giver does not know to whom he gives. Such was the way of the sages who would tie coins to their garments and would throw the bundle over their shoulder so the poor could come up [behind them] and take [them] without being embarrassed.190See Babylonian Talmud Ketubot 67b.
(11) One level lower is to give to him with one's own hand before he can ask.191It can be assumed that from this point on the situation is one of face to face encounter, handing something to another.
(12) One level lower is to give to him after he has asked.
(13) One level lower is to give him less than one should but with kindness.
(14) One level lower is to give to him begrudgingly.
"We make a living by what we get, we make a life by what we give."
A long time ago in the northern part of Israel, in the town of Tsefat, the richest man in town was sleeping, as usual, through Shabbat morning services. Every now and then, he would almost wake up, trying to get comfortable on the hard wooden bench, and then sink back into a deep sleep. One morning he awoke just long enough to hear the chanting of the Torah verses from Leviticus 24:5-6 in which God instructs the children of Israel to place twelve loaves of challah on a table in the ancient wilderness tabernacle.
When services ended, the wealthy man woke up, not realizing that all he had heard was the Torah reading about how God wanted twelve loaves of challah. He thought that God had come to him in his sleep and had asked him to personally bring twelve loaves of challah to God. The rich man felt honored that God should single him out, but he also felt a little foolish. Of all the things God could want form a person, twelve loaves of challah did not seem very important. But who was he to argue with God. He went home and baked the bread.
Upon returning to the synagogue, he decided the only proper place for his holy gift was alongside the Torah scrolls in the ark. He carefully arranged the loaves and said to God, “Thank you for telling me what you want of me. Pleasing you makes me very happy.” Then he left.
No sooner had he gone than the poorest Jew in the town, the synagogue janitor, entered the sanctuary. All alone, he spoke to God. “O Lord, I am so poor. My family is starving; we have nothing to eat. Unless you perform a miracle for us, we will surely perish.” Then, as was his custom, he walked around the room to 1 tidy it up. When he ascended the bimah and opened the ark, there before him were twelve loaves of challah! “A miracle!” exclaimed the poor man, “I had no idea you worked so quickly! Blessed are You, O God, who answers our prayers.” Then he ran home to share the bread with his family.
Minutes later, the rich man returned to the sanctuary, curious to know whether or not God ate the challah. Slowly he ascended the bimah, opened the ark, and saw that the challot were gone. “Oh, my God!” He shouted, “You really ate my challot! I thought you were teasing. This is wonderful. You can be sure that I’ll bring another twelve loaves – with raisins in them too!”
The following week, the rich man brought a dozen loaves to the synagogue and again left them in the ark. Minutes later, the poor man entered the sanctuary. “God, seven loaves we ate, four we sold, and one we gave to charity. But now, nothing is left and, unless you do another miracle, we surely will starve.” He approached the ark and slowly opened its doors. “Another miracle!” he cried, “Twelve more loaves, and with raisins too! Thank you God; this is wonderful!”
The challah exchange became a weekly ritual that continued for many years. And, like most rituals that become routine, neither man gave it much thought. Then, one day, the Rabbi, detained in the sanctuary longer than usual, watched the rich man place the dozen loaves in the ark and the poor man redeem them.
The Rabbi called the two men together and told them what they had been doing. “I see,” said the rich man sadly, “God doesn’t really eat challah.” “I understand,” said the poor man, “God hasn’t been baking challah for me after all.” They both feared that now God no longer would be present in their lives. Then the Rabbi asked them to look at their hands. “Your hands,” he said to the rich man, “are the hands of God giving food to the poor. And your hands,” said the Rabbi to the poor man, “also are the hands of God, receiving gifts from the rich. So you see, God can still be present in your lives. Continue baking and continue taking. Your hands are the hands of God.”
In the 17th century, in Poland, the richest Jew in Krakow, Reb Shimon, was unfortunately known as a miser. When a person found himself in desperate need of money, he would go to the Miser's home to beg for money. But the request always fell on deaf ears, and the poor person would invariably leave empty handed. Each time the poor person hoped Reb Shimon would change his mind, but he never did. They tried everything!! People tried to humiliate the miser into giving. They tried screaming and calling him names. Nothing worked. The inhabitants of the city hated Reb Shimon, and when he passed in the street, people pointed him out and said, “Look, there goes the miser!”
When the Miser died, The Chevra Kadisha, the Hebrew Burial Society, nearly refused to take care of him. Its members wanted to dig a hole in the ground and throw the body into it. They grudgingly gave him a decent burial – only because they were obligated to do so. He was buried at the edge of the cemetery, in a small corner, in a place left for outcasts of the Jewish community. The miser of the town, Reb Shimon, was buried in disgrace.
When Friday came, something strange happened. Early in the morning a poor man came knocking at the rabbi's door. "Every Friday, for years and years, I received an unmarked envelope at my door step, containing enough money to buy food for Shabbat," the man explained. “But this week, nothing arrived." The rabbi gave the man a bit of money and sent him on his way.
A few minutes later, another man came knocking on the rabbi's door. All day, a stream of poor people knocked at the rabbi’s door, and the same story was told. One by one, every single poor person in town came to the Rabbi’s door with the same story: For the first time in years, the anonymous envelope dropped off at their door steps did not arrive. The Rabbi was overwhelmed with requests. It was so busy, that at first, the rabbi did not realize what had changed. Gradually, as the day progressed, the rabbi realized who had been secretly supporting the entire town all these years. The Miser never told anyone about his philanthropy. No one knew!! Reb Shimon did not care about the recognition, because he didn't want anyone to feel indebted to him. The rabbi thought back at the treatment of 3 the town towards the miser. He was embarrassed and ashamed. Even the location of his burial spot was disrespectful and inappropriate for such a righteous person. The town had relegated him to the corner of the cemetery. But, how could the rabbi rectify this, and give the miser the honor he deserved? There was not much he could do to rectify the situation.
After much soul searching, the rabbi knew what he had to do. He instructed his family and alerted his community to bury him right next to the holy Miser of Krakow when he died. They honored his request, happy to rectify in some small way the poor treatment of this righteous man. A visit to the old Krakow cemetery, even today, would reveal the rabbi and the miser, buried together in a small corner of the cemetery.