N'divut- Generosity
(א) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (ב) דַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְיִקְחוּ־לִ֖י תְּרוּמָ֑ה מֵאֵ֤ת כָּל־אִישׁ֙ אֲשֶׁ֣ר יִדְּבֶ֣נּוּ לִבּ֔וֹ תִּקְח֖וּ אֶת־תְּרוּמָתִֽי׃

(1) The LORD spoke to Moses, saying: (2) Tell the Israelite people to bring Me gifts; you shall accept gifts for Me from every person whose heart so moves him.

תרומה. הַפְרָשָׁה, יַפְרִישׁוּ לִי מִמָּמוֹנָם נְדָבָה:
תרומה is something set apart (cf. Onkelos); the meaning is: let them set apart from their possessions a voluntary gift in My honour.

Timtum HaLev

You can be generous with money and also with your time, your energy, and your possessions. The one who gives terumah gives because his or her heart is so enflamed with magnanimity that it would be painful not to give, and the heart finds a way to respond spontaneously, whether with money, time, materials, or in any other way.

Morinis, Alan. Everyday Holiness: The Jewish Spiritual Path of Mussar (p. 151). Shambhala. Kindle Edition.

Can you see any ways you build walls around your own heart?

Do you rationalize rather than commit the effort it may take to be generous in a relationship?

What reasons do you give yourself to turn away?

In hell, people sit around a great banquet table piled high with food. Each person is given a fork six feet in length, far too long for them to maneuver into their mouths. They are starving. In heaven, on the other hand, people sit around exactly the same banquet. But in heaven each feeds the person across the table. And in so doing, all are filled.––Bal Shem Tov

Mishneh Torah, Laws of Gifts to the Poor, 10:4, Maimonides

All who give tzedekah to the poor with a frown while looking at the ground, even if they give a thousand gold coins, they lose whatever merit they might have achieved. Rather, one should give with a smile, with joy, and empathize with the recipient in their pain as it says, “Do I not weep for the unfortunate? Do I not grieve for the needy? (Eyov 31:25).”


(ז) כִּֽי־יִהְיֶה֩ בְךָ֨ אֶבְי֜וֹן מֵאַחַ֤ד אַחֶ֙יךָ֙ בְּאַחַ֣ד שְׁעָרֶ֔יךָ בְּאַ֨רְצְךָ֔ אֲשֶׁר־יְהוָ֥ה אֱלֹהֶ֖יךָ נֹתֵ֣ן לָ֑ךְ לֹ֧א תְאַמֵּ֣ץ אֶת־לְבָבְךָ֗ וְלֹ֤א תִקְפֹּץ֙ אֶת־יָ֣דְךָ֔ מֵאָחִ֖יךָ הָאֶבְיֽוֹן׃ (ח) כִּֽי־פָתֹ֧חַ תִּפְתַּ֛ח אֶת־יָדְךָ֖ ל֑וֹ וְהַעֲבֵט֙ תַּעֲבִיטֶ֔נּוּ דֵּ֚י מַחְסֹר֔וֹ אֲשֶׁ֥ר יֶחְסַ֖ר לֽוֹ׃
(7) If, however, there is a needy person among you, one of your kinsmen in any of your settlements in the land that the LORD your God is giving you, do not harden your heart and shut your hand against your needy kinsman. (8) Rather, you must open your hand and lend him sufficient for whatever he needs.

(ז) ועוד אמר החכם: מידת הנדיבות תלויה בהרגל. כי אינו נקרא "נדיב" עד שיהא רגיל בכל עת ובכל שעה להתנדב כפי יכולתו. כי אדם שנותן למי שראוי ליתן אלף זהובים בבת אחת למי שראוי – אינו נדיב כמי שנותן אלף זהובים באלף פעמים, כל זהוב וזהוב למי שראוי לו. . . . . ועל זה אמרו רבותינו (אבות ג טו): הכל לפי רוב המעשה, ולא אמרו: "לפי גודל המעשה".

(7) Our Sages, of blessed memory, said further, "The quality of generosity depends upon habit, for a man cannot be called generous unless he gives of his own free will at all times, and at all hours, according to his ability. A man who gives a thousand gold pieces to a worthy person at one time is not as generous as one who gives a thousand gold pieces on a thousand different occasions, each to a worthy cause. For the man who gave the thousand gold pieces at one time had a sudden impulse to be generous, but after that the desire left him. . . . . Concerning this our Sages said, "Everything must be according to the multitude of the task" (Aboth 3:15); they did not say according to the greatness of the task."

Babylonian Talmud, Baba Batra 9a
ואמר רב אסי: שקולה צדקה כנגד כל המצות.
Rav Assi said: Tzedakah is as important as all the other commandments [together]. [Soncino translation]
Babylonian Talmud, Gittin 7b
Even a poor person who receives tzedakah must give from what he receives.