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249 ‎[1] The amount of charity one should give is as follows: if one can but afford, let him give as much as is needed. Under ordinary circumstances, a fifth of one's property is most laudable. To give one-tenth is the average disposition. But to give less than one-tenth is niggardly. When the Rabbis said a "fifth" they meant a fifth of the property the first year only and a fifth of the profits in succeeding years.
RMI.—But a man should not squander more than one-fifth to charity, so that he might not himself become a public charge.This refers only to his lifetime. Of course, at the time of death one may leave for charity as much as he pleases. ‎[2] One should never give less than one-third of a Shekel a year and if he gives less than this, he does not fulfil the command to be charitable. ‎[3] Charity should be given with a friendly countenance, with joy, and with a good heart; the giver should, sympathize with the poor man, and should speak words of comfort to him. If he gives with a displeased countenance he loses his reward. ‎[4] If the poor man stretches out his hand and he has nothing to give him, he should not scold and raise his voice to him, but should speak gently to him and show him his goodness of heart; namely, that he wishes to give him something but cannot. RMI.—It is forbidden to turn away a poor man entirely empty-handed. Let him give something, if only a fig, for it is written, "Oh, let not the oppressed return ashamed." ‎[5] If he can induce others to give, his reward is greater than the reward of the one who gives. ‎[6] The following are eight grades of charity work, arranged in a descending scale. The noblest form is to strengthen the hand of an Israelite in need, to give him a gift or a loan, or to join him in partnership, or to find him work, that he may not become a public charge and beggar; and it is with reference to such a mode of charity that the Bible says, "… thou shalt uphold him." ‎[7] The next highest form of doing charity is to give in such a way that the giver should not know to whom he gives; nor should the receiver know from whom he receives. Contributing to a charity fund is a close analogy; but one should not contribute to a fund unless he knows that the official in charge of it is trustworthy and knows how to manage it properly. ‎[8] A somewhat lower form than that is when the giver knows to whom he gives but the receiver knows not from whom he receives; as the greatest of our sages used to do when they would secretly throw money into the doorways of the poor. This method is especially recommended where those appointed over the charities do not manage them properly. ‎[9] It is a still lower form when the poor man knows from whom he takes, but the giver knows not to whom he gives; as when the sages would tie money in a corner of a sheet and throw it over the shoulder, so that the poor might come and take it without humiliation. ‎[10] A still lower form—to give before being asked. ‎[11] Next,—to give a sufficient sum after the asking. ‎[12] To give, even what is insufficient, but with a pleasing countenance. ‎[13] The lowest form of charity is to give grudgingly.
RMI.—On the other hand a man should not pride himself on the charity he gives; for if he does, he not only receives no reward but there is punishment in store for him. However one may have his name inscribed on anything he donates, as a. remembrance,—in fact, it is the proper thing to do. ‎[14] It is well to give a coin to some poor man before every prayer, as it is written, "As for me, I will behold thy face in righteousness" [or, *"*… with charity"]. ‎[15] The Gabbaïm may use charity funds in their possession as dowries for poor virgins, for there is no greater charity than this. ‎[16] There is an authority that holds that Synagogue is more important than charity, but that maintaining poor boys in the study of the Law or supporting sick poor people is more important than the maintenance of a Synagogue.
Version: Section on Charity, trans. Louis Feinberg. N.Y. School of Philanthropy, 1915
License: Public Domain