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10 [1] We must be especially careful to observe the *mitzvah* of *tzedakah*, more so than any other positive *mitzvah*, for *tzedakah* is a sign of the righteous [*tzadik*] lineage of Abraham, our father, as it is said, (Genesis 18:19) *For I have singled him out, that he may instruct his children and his posterity [to keep the way of the LORD] by doing what is just [tzedakah]. The throne of Israel is established and the religion of truth stands only on tzedakah*, as it is said, (Isaiah 54:14) *You shall be established through righteousness [tzedek].* And Israel will only be redeemed through *tzedakah*, as it is said, (Isaiah 1:27) *Zion shall be saved in the judgment; her repentant ones, in the retribution [tzedakah]*. [2] Never has anyone become poor by giving to *tzedakah*, nor has anything bad ever come of it, nor has any harm occurred because of *tzedakah*, as it is said, (Isaiah 32:17) *The work of righteousness [tzedakah] is peace.* Anyone who shows compassion, others will show compassion to him, as it is said, (Deut. 13:18) *[May God] show you compassion, and let your compassion increase.* And if someone is cruel and without compassion, then his lineage is suspect, for cruelty is only found among the idolatrous nations, as it is said,* (Jer. 50:42) They are cruel, they show no mercy. All Israel and all who are associated with them are like brothers, as it is said, (Deut. 14:1) You are children of the LORD your God.* And if a brother does not show compassion for another brother, then who will have compassion for him? And to whom can the poor of Israel look? To the idolatrous nations that hate them and pursue them? They can only look to rely upon their brothers. [3] Anyone who averts his eyes from [the need of] *tzedakah* is called *Belial* ["Wickedness"], just as the idolaters worship *Belial*, and of the idolaters Scripture says, (Deut. 13:14) *That some scoundrels [children of Belial] from among you have gone [and subverted the inhabitants of their town]* by averting their eyes from [the need of] *tzedakah*. It says, (Deut. 15:9) *Beware lest you harbor a base [belial] thought. And such a person is called, "wicked," as it is said, (Prov. 12:10) The compassion of the wicked is cruelty*. Such a person is called, "a sinner," as it is said, (Deut. 15:9) *He will cry out to the LORD against you, and you will incur a sin. The Holy One, Blessed Be He, is close to the cries of the poor, as it is said, (Job 34:28) He listens to the cry of the needy*. Therefore, one needs to be especially sensitive to their cries, for they [the poor] have a covenant established [between them and God], as it is said, (Exodus 22:26) *Therefore, if he cries out to Me, I will pay heed, for I am compassionate.* [4] Anyone who gives *tzedakah* to a poor person with a scowl and causes him to be embarrassed, even if he gave him a thousand *zuz*, has destroyed and lost any merit thereby. Rather, one should give cheerfully, with happiness [to do so] and empathy for his plight, as it is said, (Job 30:25) *Did I not weep for the unfortunate? Did I not grieve for the needy?* And one should speak to him words of comfort and consolation, as it is said, (Job 29:13) *[I received the blessing of the lost,] I gladdened the heart of the widow*. [5] If a poor person asks of you [to give him something], and you do not have anything in your possession to give to him, comfort him with words. It is forbidden to speak harshly to a poor person or to raise your voice in a shout, for his heart is broken and crushed. Thus it says in Scripture, (Psalms 51:19) *God, You will not despise a contrite and crushed heart.* And it says, (Isaiah 57:15) *Reviving the spirits of the lowly, reviving the hearts of the contrite.* And woe to anyone who shames a poor person! Woe to him! Rather, let him be like a father to him, in compassion and in words, as it is said, (Job 29:15) *I was a father to the needy.* [6] One who coerces others to give *tzedakah* is considered to have performed even a greater deed then the person who actually gives, as it is said, (Isaiah 32:17) *For the work of the righteousness [tzedakah] shall be peace, [and the effect of righteousness [tzedakah], calm and confidence forever.] Of collectors of tzedakah* and similar people it is written, (Daniel 12:3) *Those who lead the many to righteousness [matzdiké harabim]* *will be like the stars [forever and ever].* [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. [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. 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. [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. 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. [11] One level lower is to give to him with one's own hand before he can ask. [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. [15] The greatest among the sages used to give a *perutah* to the poor before every prayer service and only afterwards would they pray, as it is said, (Psalms 17:15) *Then I, justified [betzedek], will behold Your face.* [16] One should give sustenance to one's sons and daughters who have come of age and to whom one is no longer required to give such support so that they may study the testimonies of Torah and to guide one's daughters on an upright path and not become shameful. So also one should give sustenance to one's father and mother, for this is essential *tzedakah*. It is an important principle of *tzedakah* that a relative takes precedence [over another]. All who give food and drink to the poor and the orphans from his own table can call to God and he will be answered with joy, as it is said, (Isaiah 58:9) *Then, when you call, the LORD will answer.* [17] The sages commanded that the poor and orphans should be members of one's household instead of servants. It is better to use their services [by employing them] and that the children of Abraham, Isaac, and Jacob benefit from one's property and not the descendants of Ham, for one who increases the number of servants each and every day adds to the sin and iniquity of the world. But if the poor are made members of one's household, each and every hour one adds merit and *mitzvot*. [18] One should always strain oneself and endure hardship and not come to depend on others rather than cast oneself onto the community. Thus the sages commanded, "Make your Sabbaths into weekdays rather than come to depend on others." Even if one is wise and revered and becomes poor, he should engage in some kind of craft, even a menial one, rather than come to depend on others. Better to stretch leather from carrion than to say, "I am a great sage," [or] "I am a priest: Feed me." Thus have the sages commanded. Great sages were splitters of wood, raisers of beams, drawers of water for gardens, ironworkers, and blacksmiths rather than ask [for their living] from the community or accept anything when they gave to them. [19] Anyone who does not need [*tzedakah*] but deceives people and takes will not reach death in old age without having come to depend upon others [in reality]. For such a one fits the type: (Jer. 17:5) *Cursed is he who trusts in man* [and does not heed divine providence]. And anyone who needs to take [*tzedakah*] and cannot live without it unless he takes, such as an elderly person, a sick person, or one who has many afflictions, but whose mind is full of pride and will not take is like one who sheds blood, is guilty of his own death, and gets nothing for his hardship except sins and guilt. But anyone who needs to take and endures hardship, presses himself, and lives a life of hardship so as not to burden the community will not reach death in old age without being able to sustain others from his wealth. Of him and those like him it is written, (Jer. 17:7) *Blessed is he who trusts in the LORD.*
Thus ends, with the help of God, the laws on gifts for the poor.
Version: Gifts for the Poor, Trans. by Joseph B. Meszler, Williamsburg, Virginia, 2003
Source: http://rabbimeszler.com/yahoo_site_admin/assets/docs/Gifts_for_the_Poor.27083736.pdf
License: CC-BY