Tzedakah Sources

(13) There are four kinds [of] givers of tzedakah (charity). [One who] wishes to give, but does not [wish for] others to give -- he has an evil eye with respect to others; [one who] wishes for others to give, and he [himself] does not give -- he has an evil eye with respect to himself; [one who] gives and [wishes that] others will give -- [that's a] chasid (righteous person); [one who] does not give and does not [wish that] others will give -- [that's a] rasha (wicked person).

We must provide help for the non-Jewish poor as well as for the Jewish poor; we must visit non-Jews when they are sick as well as our fellow Jews when they are sick; and we must attend to the burial of their dead as well as the burial of our own dead; for these are the ways of peace.

A person who dwells in a city for thirty days is forced to give tzedakah to the Kupah (community fund that feeds the resident poor with a weekly food allocation) with the rest of the residents of the city. If one dwelt there three months they force that person to give to the Tamhui (public soup kitchen for any hungry person). If one dwelt there six months they force that person to give tzedakah for clothing to clothe the poor. If one dwelt there nine months they force that person to give tzedakah for the burial fund which provides all the burial requirements for the poor.

There are eight degrees of tzedakah, each higher than the next. The highest degree, exceeded by none, is that of the person who assists a poor person by providing him with a gift or a loan or by accepting him into a business partnership or by helping him find employment – in a word, by putting him where he can dispense with other people’s aid. With reference to such aid, it is said, “You shall strengthen him, be he a stranger or a settler, he shall live with you” (Leviticus 25:35), which means strengthen him in such a manner that his falling into want is prevented. Below this is that of the person who gives tzedakah to poor people, but the giver doesn’t know to whom he is giving nor does the recipient know from whom he is receiving. This constitutes giving for its own sake. This is similar to the Secret Office that was in the Temple. There the righteous ones gave secretly and the poor people would be sustained from it anonymously. This is similar to giving to a tzedakah collection. But one should only give to a tzedakah collection if he knows that the overseer is trustworthy and wise and conducts himself fairly, like Rabbi Chananiah ben Tradyon. Below this is a situation in which the giver knows to whom he is giving but the poor person does not know from whom he is receiving. This is like the great sages who used to walk in secret and put coins into the doors of poor people. It is worthy and truly good to do this if those who are responsible for collecting tzedakah are not trustworthy. Below this is a situation in which the poor person knows from whom he is receiving, but the giver does not know the recipient. This is like the great sages who used to bundle coins in their scarves and roll them up over their backs and poor people would come and collect without being embarrassed. Below this is one who gives before being asked. Below this is one who gives after being asked. Below this is one who gives less than what is appropriate but gives it happily. Below this is one who gives unhappily.

R. Elazar further stated: Acts of loving kindness (gemilut hasadim) are greater than charity (tzedakah), for it is said, “Sow to yourselves according to your charity (tzedakah), but reap according to your hesed” (Hosea 10: 12); when one sows, it is doubtful whether he will eat [the harvest] or not, but when one reaps, he will certainly eat. R. Elazar further stated: The reward of charity depends entirely upon the extent of the kindness in it, for it is said, “Sow to yourselves according to charity, but reap according to the kindness.”

Our rabbis taught: In three respects gemilut hasadim is superior to charity: charity can be done only with one’s money, but gemilut hasadim can be done with one’s person and one’s money. Charity can be given only to the poor, but gemilut hasadim both to the rich and the poor. Charity can be given to the living only, gemilut hasadim can be done both to the living and to the dead. R. Elazar further stated: He who performs acts of charity and justice is regarded as though he had filled all the world with kindness, for it is said, “He who loves charity and justice, he has filled the earth with the loving kindness of God” (Psalms 33:5).

How much is it appropriate to give to the poor? 'Sufficient for his needs in that which he lacks.' If he is hungry, one must feed him. If he needs clothing, one must cloth him. If he lacks housing utensils, one must provide him with housing utensils...To each person according to what he needs.

[To revert to] the above text: 'Whence do we know that if a man sees his neighbour drowning, mauled by beasts, or attacked by robbers, he is bound to save him? From the verse, "Thou shalt not stand by the blood of thy neighbour." (Lev. 19:16). But is it derived from this verse? Is it not rather from elsewhere? Viz., Whence do we know [that one must save his neighbour from] the loss of himself? From the verse, "And thou shalt restore him to himself!^" (Deut. 22:2) — From that verse I might think that it is only a personal obligation, but that he is not bound to take the trouble of hiring men [if he cannot deliver him himself]: therefore, this verse teaches that he must.

"Just as he clothes the naked, as it is written, 'And the Lord G-d made for Adam and his wife cloaks of leather, and he clothed them (Genesis 3:21);' so too you shall clothe the naked. The Holy One, Blessed be He, visited the sick, as it is written, 'And he appeared in Ailonei Mamrei [while Abraam was in pain] (Genesis 18:1);' so too you shall visit the sick. The Holy One, Blessed be He, comforted mourners, as it is written, 'And it was, after the death of Abraham, and G-d blessed his son Isaac (Genesis 25:11);' so too you shall comfort mourners. The Holy One, Blessed be He, buried the dead, as it is written, 'And he buried him in the valley (Deuteronomy 34:6);' so too, you shall bury the dead."