Lester - Jewish Marriage - Partnership

(ד) מִי שֶׁזָּכָה לִתְרֹם אֶת הַמִּזְבֵּחַ, הוּא יִתְרֹם אֶת הַמִּזְבֵּחַ, וְהֵם אוֹמְרִים לוֹ, הִזָּהֵר שֶׁמָּא תִגַּע בַּכְּלִי, עַד שֶׁתְּקַדֵּשׁ יָדֶיךָ וְרַגְלֶיךָ מִן הַכִּיּוֹר, וַהֲרֵי הַמַּחְתָּה נְתוּנָה בַמִּקְצוֹעַ בֵּין הַכֶּבֶשׁ לַמִּזְבֵּחַ, בְּמַעֲרָבוֹ שֶׁל כָּבֶשׁ. אֵין אָדָם נִכְנָס עִמּוֹ, וְלֹא נֵר בְּיָדוֹ, אֶלָּא מְהַלֵּךְ לְאוֹר הַמַּעֲרָכָה. לֹא הָיוּ רוֹאִין אוֹתוֹ וְלֹא שׁוֹמְעִין אֶת קוֹלוֹ, עַד שֶׁשּׁוֹמְעִין קוֹל הָעֵץ שֶׁעָשָׂה בֶן קָטִין מוּכְנִי לַכִּיּוֹר, וְהֵן אוֹמְרִים הִגִּיעַ עֵת. קִדֵּשׁ יָדָיו וְרַגְלָיו מִן הַכִּיּוֹר, נָטַל מַחְתַּת הַכֶּסֶף וְעָלָה לְרֹאשׁ הַמִּזְבֵּחַ, וּפִנָּה אֶת הַגֶּחָלִים הֵילָךְ וְהֵילָךְ, חָתָה מִן הַמְאֻכָּלוֹת הַפְּנִימִיּוֹת, וְיָרַד. הִגִּיעַ לָרִצְפָה, הָפַךְ פָּנָיו לַצָּפוֹן, הָלַךְ לְמִזְרָחוֹ שֶׁל כֶּבֶשׁ כְּעֶשֶׂר אַמּוֹת. צָבַר אֶת הַגֶּחָלִים עַל גַּבֵּי הָרִצְפָה רָחוֹק מִן הַכֶּבֶשׁ שְׁלשָׁה טְפָחִים, מְקוֹם שֶׁנּוֹתְנִין מֻרְאוֹת הָעוֹף וְדִּשּׁוּן מִזְבֵּחַ הַפְּנִימִי וְהַמְּנוֹרָה:

Mishnah Tamid 1:4

(4) The one who had merited to clear the ashes, would get ready to clear the ashes. They said to him: “Be careful not to touch any vessel until you have washed your hands and feet from the laver. See, the fire-pan is in the corner between the ascent and the altar on the west of the ascent.” No one entered with him, nor did he carry any light. Rather, he walked by the light of the altar fire. No-one saw him or heard a sound from him until they heard the noise of the wooden wheel which Ben Katin made for hauling up the laver, when they said, “The time has come.” He washed his hands and feet from the laver, then took the silver fire-pan and went up to the top of the altar and cleared away the cinders on either side and scooped up the ashes in the centre. He then descended and when he reached the floor he turned his face to the north and went along the east side of the ascent for about ten cubits, and he then made a heap of the cinders on the pavement three handbreadths away from the ascent, in the place where they used to put the crop of the birds and the ashes from the inner altar and the ash from the menorah.

משנה תמיד ב׳:א׳-ב׳

(א) רָאוּהוּ אֶחָיו שֶׁיָּרַד, וְהֵם רָצוּ וּבָאוּ. מִהֲרוּ וְקִדְּשׁוּ יְדֵיהֶן וְרַגְלֵיהֶן מִן הַכִּיּוֹר, נָטְלוּ אֶת הַמַּגְרֵפוֹת וְאֶת הַצִּנּוֹרוֹת וְעָלוּ לְרֹאשׁ הַמִּזְבֵּחַ. הָאֵבָרִין וְהַפְּדָרִין שֶׁלֹּא נִתְאַכְּלוּ מִבָּעֶרֶב, סוֹנְקִין אוֹתָם לִצְדָדֵי הַמִּזְבֵּחַ. אִם אֵין הַצְּדָדִין מַחֲזִיקִין, סוֹדְרִין אוֹתָם בַּסּוֹבֵב עַל הַכָּבֶשׁ:

(ב) הֵחֵלּוּ מַעֲלִין בָּאֵפֶר עַל גַּבֵּי הַתַּפּוּחַ. וְתַפּוּחַ הָיָה בְאֶמְצַע הַמִּזְבֵּחַ, פְּעָמִים עָלָיו כִּשְׁלשׁ מֵאוֹת כּוֹר. וּבָרְגָלִים לֹא הָיוּ מְדַשְּׁנִין אוֹתוֹ, מִפְּנֵי שֶׁהוּא נוֹי לַמִּזְבֵּחַ. מִיָּמָיו לֹא נִתְעַצֵּל הַכֹּהֵן מִלְּהוֹצִיא אֶת הַדָּשֶׁן:

Mishnah Tamid 2:1-2

(1) When his fellow priests saw that he had descended, they came running and hastened to wash their hands and feet in the laver. They then took the shovels and the forks and went up to the top of the altar. The limbs and pieces of fat that had not been consumed since the evening they pushed to the sides of the altar. If there was not room on the sides they arranged them on the surround or on the ascent.

(2) They then began to throw the ashes on to the heap (tapuah). This heap was in the middle of the altar, and sometimes there was as much as three hundred kor on it. On festivals they did not use to clear away the ash because it was reckoned an ornament to the altar. It never happened that the priest was neglectful in taking out the ashes.

בראשית כ״ו:כ״ב

(כב) וַיַּעְתֵּ֣ק מִשָּׁ֗ם וַיַּחְפֹּר֙ בְּאֵ֣ר אַחֶ֔רֶת וְלֹ֥א רָב֖וּ עָלֶ֑יהָ וַיִּקְרָ֤א שְׁמָהּ֙ רְחֹב֔וֹת וַיֹּ֗אמֶר כִּֽי־עַתָּ֞ה הִרְחִ֧יב יְהוָ֛ה לָ֖נוּ וּפָרִ֥ינוּ בָאָֽרֶץ׃

Genesis 26:22

(22) He moved from there and dug yet another well, and they did not quarrel over it; so he called it Rehoboth, saying, “Now at last the LORD has granted us ample space to increase in the land.”

שמות כ׳:י״ב

(יב) כַּבֵּ֥ד אֶת־אָבִ֖יךָ וְאֶת־אִמֶּ֑ךָ לְמַ֙עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ עַ֚ל הָאֲדָמָ֔ה אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ (ס)

Exodus 20:12

(12) Honor your father and your mother, that you may long endure on the land that the LORD your God is assigning to you.

ויקרא י״ט:ג׳

(ג) אִ֣ישׁ אִמּ֤וֹ וְאָבִיו֙ תִּירָ֔אוּ וְאֶת־שַׁבְּתֹתַ֖י תִּשְׁמֹ֑רוּ אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 19:3

(3) You shall each revere his mother and his father, and keep My sabbaths: I the LORD am your God.

בבא בתרא ז׳ ב

מר ינוקא ומר קשישא בריה דרב חסדא לרב אשי נהרדעי לטעמייהו דאמר ר"נ אמר שמואל האחין שחלקו אין להן לא דרך זה על זה ולא חלונות זה על זה ולא סולמות זה על זה ולא אמת המים זה על זה והזהרו בהן שהלכות קבועות הן ורבא אמר יש להן: ההוא שטרא דיתמי דנפיק עליה תברא אמר רב חמא אגבויי לא מגבינן ליה ומיקרע לא קרעינן ליה אגבויי לא מגבינן ליה דנפק תברא עליה מיקרע לא קרעינן ליה דכי גדלי יתמי דילמא מייתו ראיה ומרעי ליה אמר ליה רב אחא בריה דרבא לרבינא הלכתא מאי אמר ליה בכולהו הלכתא כרב חמא לבר מתברא דסהדי בשקרי לא מחזקינן מר זוטרא בריה דרב מרי אמר בהא נמי הלכתא כרב חמא דאם איתא דתברא מעליא הוא איבעי ליה לאפוקי בחיי אבוהון ומדלא אפקיה שמע מינה זיופי זייפיה: מתני׳ כופין אותו לבנות בית שער ודלת לחצר רבן שמעון בן גמליאל אומר לא כל החצרות ראויות לבית שער כופין אותו לבנות לעיר חומה ודלתים ובריח רשב"ג אומר לא כל העיירות ראויות לחומה כמה יהא בעיר ויהא כאנשי העיר י"ב חדש קנה בה בית דירה הרי הוא כאנשי העיר מיד: גמ׳ למימרא דבית שער מעליותא היא והא ההוא חסידא דהוה רגיל אליהו דהוה משתעי בהדיה עבד בית שער ותו לא משתעי בהדיה לא קשיא הא מגואי הא מבראי ואי בעית אימא הא והא מבראי ולא קשיא הא דאית ליה דלת הא דלית ליה דלת אי בעית אימא הא והא דאית ליה דלת ולא קשיא הא דאית ליה פותחת הא דלית ליה פותחת אי בעית אימא הא והא דאית ליה פותחת ולא קשיא הא דפותחת דידיה מגואי הא דפותחת דידיה מבראי: כופין אותו לבנות בית שער ודלת לחצר: תניא רבן שמעון בן גמליאל אומר לא כל חצרות ראויות לבית שער אלא חצר הסמוכה לרשות הרבים ראויה לבית שער ושאינה סמוכה לרשות הרבים אינה ראויה לבית שער ורבנן זימנין דדחקי בני רשות הרבים ועיילו ואתו: כופין אותו לבנות לעיר כו': (ת"ר כופין אותו לעשות לעיר דלתים ובריח) ורבן שמעון בן גמליאל אומר לא כל העיירות ראויות לחומה אלא עיר הסמוכה לספר ראויה לחומה ושאינה סמוכה לספר אינה ראויה לחומה ורבנן זימנין דמקרו ואתי גייסא בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי נפשות גובין או דילמא לפי שבח ממון גובין אמר ליה לפי ממון גובין ואלעזר בני קבע בה מסמרות איכא דאמרי בעא מיניה רבי אלעזר מרבי יוחנן כשהן גובין לפי קירוב בתים הן גובין או דילמא לפי ממון גובין אמר ליה לפי קירוב בתים הן גובין ואלעזר בני קבע בה מסמרות רבי יהודה נשיאה רמא דשורא אדרבנן אמר ריש לקיש רבנן לא צריכי נטירותא דכתיב (תהלים קלט, יח) אספרם מחול ירבון אספרם למאן אילימא לצדיקים דנפישי מחלא השתא כולהו ישראל כתיב בה (בראשית כב, יז) כחול אשר על שפת הים צדיקים עצמם מחול ירבון אלא הכי קאמר אספרם למעשיהם של צדיקים מחול ירבון וקל וחומר ומה חול שמועט מגין על הים מעשיהם של צדיקים שהם מרובים לא כל שכן שמגינים עליהם כי אתא לקמיה דרבי יוחנן אמר ליה מאי טעמא לא תימא ליה מהא (שיר השירים ח, י) אני חומה ושדי כמגדלות אני חומה זו תורה ושדי כמגדלות

Bava Batra 7b

i.e., Mar Yenuka and Mar Kashisha, sons of Rav Ḥisda, said to Rav Ashi: The Sages of Neharde’a follow their usual line of reasoning, as Rav Ḥama, who was from Neharde’a, issued his ruling in accordance with the opinion of Shmuel, who was also from that city. As Rav Naḥman says that Shmuel says: In the case of brothers who divided their father’s estate, they do not have a right-of-way against each other. Although the father would traverse the outer field from the inner field to access the public domain, the brother who received the inner field as an inheritance does not have the right to traverse his brother’s outer field. Shmuel continues: Nor do they have the right of windows against each other, i.e., the right to prevent the other from building a wall facing his windows; nor do they have the right of ladders against each other, i.e., the right to set up a ladder in the other’s property in order to get to his own; nor do they have the right of a water channel against each other, i.e., the right to pass a water channel through the other’s property. And be careful with these, since they are established halakhot. Rava says: The brothers do have all of the aforementioned rights. Rav Ḥama agrees with Shmuel’s opinion, that each brother can do as he pleases on his own property without the other one preventing him from doing so. Since Rav Ḥama’s rulings were mentioned, the Gemara cites another halakhic ruling in his name. There was a certain promissory note inherited by orphans from their father, stating that somebody owed them money, against which a receipt was produced by the borrower, stating that the debt was already paid. Rav Ḥama said: We cannot use the note to collect the debt on behalf of the orphans, nor can we tear it up. The Gemara explains: We cannot collect with the note because a receipt against it was produced by the borrower; and we cannot tear the note up because perhaps when the orphans grow up they will bring proof that the receipt was forged and undermine it. Rav Aḥa, son of Rava, said to Ravina: What is the halakha? Ravina said to him: In all the cases in this discussion, the halakha is in accordance with the opinion of Rav Ḥama, except for the case of the receipt, because we do not presume that the witnesses are liars. Since witnesses signed the receipt, the court trusts that the debt was paid and they tear up the promissory note. Mar Zutra, son of Rav Mari, said: In this case as well, the halakha is in accordance with the opinion of Rav Ḥama, because the validity of the receipt is in doubt. As, if it is so that it is a valid receipt, the borrower should have produced it during their father’s lifetime. And since he did not produce it at the proper time, we learn from this that he may have forged it. Even though this is not an absolute proof, it is sufficient reason not to tear up the promissory note. MISHNA: The residents of a courtyard can compel each inhabitant of that courtyard to financially participate in the building of a gatehouse and a door to the jointly owned courtyard. Rabban Shimon ben Gamliel disagrees and says: Not all courtyards require a gatehouse, and each courtyard must be considered on its own in accordance with its specific needs. Similarly, the residents of a city can compel each inhabitant of that city to contribute to the building of a wall, double doors, and a crossbar for the city. Rabban Shimon ben Gamliel disagrees and says: Not all towns require a wall. With regard to this latter obligation, the mishna asks: How long must one live in the city to be considered like one of the people of the city and therefore obligated to contribute to these expenses? Twelve months. But if he bought himself a residence in the city, he is immediately considered like one of the people of the city. GEMARA: The Gemara asks: Is this to say that making a gatehouse is beneficial? But wasn’t there that pious man, with whom the prophet Elijah was accustomed to speak, who built a gatehouse, and after-ward Elijah did not speak with him again? The objection to the building of a gatehouse is that the guard who mans it prevents the poor from entering and asking for charity. The Gemara answers: This is not difficult: This, the case presented in the mishna, is referring to a gatehouse built on the inside of the courtyard, in which case the poor can at least reach the courtyard’s entrance and be heard inside the courtyard; that, the story of the pious man and Elijah, involves a gatehouse that was built on the outside of the courtyard, completely blocking the poor’s access to the courtyard’s entrance. And if you wish, say instead that in both cases the gatehouse was built outside the courtyard, and yet this is not difficult: In the one case, there is a door to the gatehouse, so that the poor cannot be heard inside the courtyard, while in the other case there is no door. Or if you wish, say that in both cases there is a door, and still this is not difficult: In the one case, there is a key needed to open the door, and the key is not available to the poor people, whereas in the other case, there is no key needed. Or if you wish, say that in both cases there is a key needed, and even so this is not difficult: In the one case the key is on the inside, so that the poor cannot reach it, while in the other case of the mishna, the key is on the outside. § The mishna teaches that the residents of a courtyard can compel each inhabitant of that courtyard to financially participate in the building of a gatehouse and a door to the jointly owned courtyard. It is taught in a baraita that Rabban Shimon ben Gamliel says: Not all courtyards require a gatehouse. Rather, a courtyard that adjoins the public domain requires a gatehouse to prevent people from peering in. But a courtyard that does not adjoin the public domain does not require a gatehouse. The Gemara asks: And why don’t the Rabbis make this distinction? The Gemara answers: Even if a courtyard does not adjoin the public domain, people in the public domain sometimes are forced toward the courtyard due to crowding in the public domain, and come and enter the courtyard. § The mishna teaches that the residents of a city can compel each inhabitant of that city to contribute to the building of a wall, double doors, and a crossbar for the city. The Sages taught in a baraita: The residents of a city can compel each inhabitant of that city to build double doors and a crossbar for the city. And Rabban Shimon ben Gamliel says: Not all cities require a wall. Rather, a city that adjoins the state border requires a wall, whereas a city that does not adjoin the state border does not require a wall. The Gemara asks: And why don’t the Rabbis make this distinction? The Gemara answers: Even if a city does not adjoin the border, it sometimes happens that invading troops come into the area. Therefore, it is always good for a city to be protected by a wall. With regard to this issue, Rabbi Elazar asked Rabbi Yoḥanan: When the residents of the city collect money to build a wall, do they collect based on the number of people living in each house, or perhaps they collect based on the net worth of each person? Rabbi Yoḥanan said to him: They collect based on the net worth of each person, and Elazar, my son, you shall fix nails in this, i.e., this is an established halakha, and you must not veer from it. There are those who say that Rabbi Elazar asked Rabbi Yoḥanan: When they collect money to build a wall, do they collect based on the proximity of the houses to the wall, so that those people who live closer to the wall pay more? Or perhaps they collect based on the net worth of each person. Rabbi Yoḥanan said to him: They collect based on the proximity of the houses to the wall, and Elazar, my son, you shall fix nails in this. § It is related that Rabbi Yehuda Nesia once imposed payment of the tax for the wall even on the Sages. Reish Lakish said to him: The Sages do not require protection, as it is written: “How precious are your dear ones to me, O God…If I should count them, they are more in number than the sand” (Psalms 139:17–18). If I should count whom? If we say this is referring to the righteous, and the verse is saying that they are greater in number than the grains of sand, this is difficult. Now if it is written about all of Israel: “As the sand which is upon the seashore” (Genesis 22:17), can the righteous themselves, who are a part of Israel, be greater in number than the grains of sand? How can they possibly outnumber the grains of sand upon the seashore? Rather, this is what the verse is saying: If I should count the deeds of the righteous, they are greater in number than the grains of sand. And it follows by an a fortiori inference: If the grains of sand, which are fewer in number, protect the shore from the sea, barring it from flowing inland (see Jeremiah 5:22), do not all the more so the deeds of the righteous, which are greater in number, protect them? Consequently the Sages do not need additional protection. When Reish Lakish came before Rabbi Yoḥanan and reported the exchange to him, Rabbi Yoḥanan said to him: What is the reason that you did not quote this verse to him: “I am a wall and my breasts are like towers” (Song of Songs 8:10), which may be explained as follows: “I am a wall”; this is referring to the Torah. “And my breasts are like towers”;

ספר החינוך תע״ט

(א) מצות צדקה - לעשות צדקה עם הצריך אליה בשמחה ובטוב לבב. כלומר, שנתן מממוננו למי שיחסר לו ולחזק העני בכל מה שצריך למחיתו בכל יכלתנו, ועל זה נאמר (דברים טו ח) פתח תפתח את ידך לו. ודרשו זכרונם לברכה (ב''מ לא, א) אפילו כמה פעמים, ועוד נאמר (ויקרא כה, לה) והחזקת בו גר ותושב וחי עמך, ואמר עוד (שם לו) וחי אחיך עמך.

(ב) משרשי המצוה. כתבתי במשפטים במצות הלואה לעני בשעת דחקו, מה שידעתי.

(ג) מדיני המצוה. מה שאמרו זכרונם לברכה (ב''ב י ב) שעקר מצוה זו לתן הצדקה ליד גבאי שיתננה למי שצריך לה, כדי שלא יתביש המקבל כשהוא מקבלה מיד הנותנה בכל עת שיראנו, וגם הנותן לא יבישנו עליה לעולם, שזה אינו יודע למי נותנה, וזה אינו יודע ממי מקבלה.

(ד) ואתה בני, אל תחשב שענין מצות הצדקה לא יהיה רק בעני אשר אין לו לחם ושמלה, כי אף בעשירים גדולים גם כן תתקים מצות הצדקה לפעמים, כגון עשיר שהוא במקום שאין מכירין אותו וצריך ללוות, ואפילו בעשיר שהוא בעירו ובמקום מכיריו פעמים שיצטרך מפני חלי או מפני שום מקרה אחר לדבר אחד שהוא בידך ולא ימצא ממנו במקום אחר, גם זה בכלל מצות הצדקה הוא בלי ספק, כי התורה תבחר לעולם בגמילות חסדים, ותצוה אותנו להשלים רצון הנבראים בני ברית באשר תשיג ידנו. וכלל הענין, שכל המהנה את חבירו בין בממון בין במאכל או בשאר צרכיו או אפילו בדברים טובים, דברים נחומים (ב''ב ט ב) בכלל מצות הצדקה היא ושכרו הרבה מאד, ויכנסו דברי באזניך, כי טובים המה באזן תבחן מלים.

(ה) ואמרו זכרונם לברכה (כתובות סז, ב) שעני שאינו רוצה לקח מערימין עליו ונותנין לו לשם הלואה, ואחר כך אין שואלין אותה ממנו, אבל עשיר המסגף עצמו ועינו רעה בממונו אין משגיחין בו. ואמרו זכרונם לברכה (שם) די מחסורו אתה מצוה להשלים חסרונו, אבל אין אתה מצוה להעשירו. וכתב הרמב''ם זכרונו לברכה (מתנות עניים ט, ג) כי מעולם לא ראה ולא שמע עיר שיהיו בה עשרה מישראל, שלא יהיה להם קפה של צדקה. ואמרו זכרונם לברכה (גיטין ז, ב) שאפילו עני המתפרנס מן הצדקה חיב לעשות צדקה אם ימצא למטה ממנו שצריך לה. ואמרו זכרונם לברכה (שמות רבה לוג) שאין שום אדם בא לעניות לעולם בשביל רבוי הצדקה שיעשה, שנאמר (ישעיהו לב יז) והיה מעשה הצדקה שלום. ואין ישראל נגאלין אלא בזכות הצדקה, שנאמר (שם א, כז) ציון במשפט תפדה ושביה בצדקה. ויתר פרטיה, במקומות בתלמוד בפזור, ורבם במסכת כתבות (פרק שישי) ובבבא בתרא [פ''א].

(ו) ונוהגת בכל מקום ובכל זמן בזכרים ונקבות, והעובר על זה ולא עשה צדקה בעת שנשאל עליה או שראה שצריך הדבר ויש יכלת בידו לעשותה בטל עשה זה.

Sefer HaChinukh 479

(1) The commandment of charity (tsedekah): To do charity with the one who needs it, with happiness and out of the goodness of one's heart; meaning to say, that we give from our money to one who is lacking, and to strengthen the poor in all areas that he needs for his sustenance, with all of our ability. And about this is it stated (Deuteronomy 15:8), "you shall surely open your hand to him." And they, may their memory be blessed, expounded (Bava Metzia 31a), "Even several times." And it is it also stated (Leviticus 25:35), "and you shall strengthen the stranger and the citizen to live with you." And it stated further (Leviticus 25:36), "and your brother should live with you."

(2) I have written what I have known from the roots of the commandment in Mishpatim on the commandment to lend to the poor at the time of his duress.

(3) From the laws of the commandment is that which they, may their memory be blessed, said (Bava Batra 10b) that the essence of the commandment is to give charity to the hand of a treasurer who should distribute it to the one who needs it; so that the recipient from the hand of the giver not be embarrassed each time he sees him; and also that the giver not embarrass him about it ever. [Rather] this one does not know to whom he gave it, and that one does not know from whom he received it.

(4) And you, my son, do not think that the commandment of charity applies only for the poor who does not have bread and clothing, since also for the very wealthy can this commandment of charity apply. For example, a wealthy person who is in a place where they do not recognize him and he needs a loan. Or even a wealthy person in his own city and in the place where he is recognized sometimes needs - because of sickness or because of another circumstance - that which you have in your hand and he cannot find it elsewhere. This is also included in the laws of charity without a doubt. Since the Torah always chooses acts of kindness and commands us to fulfill the will of the creatures, the children of the Covenant, in the manner that we can. And the principle of the matter is that anyone that benefits his fellow, whether with money, or food or any other needs - even with good words, words of consolation (Bava Batra 9a) - is included in the commandment of charity and his reward is very much. And may my words enter your ears, as they are good, in the 'ear that examines words.'

(5) And they, may their memory be blessed, said (Ketuvot 67b) that we trick a poor person who does not want to take [charity] and we give it to him [as] a loan, and afterwards we do not ask it back from him. But we do not pay attention to a wealthy person who torments himself and who has a bad eye with his [own] money. And they, may their memory be blessed, said (Ketuvot 67b), "'Enough for his lack' (Deuteronomy 15:8) - you are commanded to fill his lack, but you are not commanded to make him wealthy." And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Gifts to the Poor 9:3) that he never saw and never heard of a city that has ten [or more] from Israel that did not have a charity fund. And they, may their memory be blessed, said that even a poor person that sustains himself from charity is obligated to [give] charity if he finds someone [more needy] than he, who needs it. And they, may their memory be blessed, said (Mishneh Torah, Laws of Gifts to the Poor 10:2) that no man ever came to poverty because of doing too much charity (tsedekah), as it is stated (Isaiah 32:17), "And the work of righteousness (tsedekah) shall be peace." And Israel is only redeemed in the merit of charity, as it is stated (Isaiah 1:27), "Zion will be redeemed with justice (tsedekah)." [These] and the rest of its details are in [several] scattered places in the Talmud, but most of them are in Tractate Ketuvot (Chapter 6) and in Bava Batra (Chapter 1).

(6) And it is practiced in every place and at all times by males and females. And one who transgresses it and does not do charity at a time that he is asked for it - or he sees that the thing is needed - and he has the ability in his hand to do it, has violated this positive commandment.