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Tzedakah (Hebrew:צְדָקָהṣədāqā,[ts(e)daˈka]) is a Hebrew word meaning "righteousness", but commonly used to signifycharity.[1] This concept of "charity" differs from the modern Western understanding of "charity". The latter is typically understood as a spontaneous act of goodwill and a marker of generosity;tzedakah is an ethical obligation, and it is not properly "charity", like inChristendom, but a way to empower poor people to support themselves, helping them in developing their talents and skills.
Tzedakah (Tzedaka) refers to the religious obligation to do what is right and just, whichJudaism emphasizes as an important part of living a spiritual life. Unlike voluntaryphilanthropy,tzedakah is seen as a religious obligation that must be performed regardless of one's financial standing, and so is mandatory even for those of limited financial means.Tzedakah is considered to be one of the three main acts that can positively influence an unfavorable heavenly decree.
The wordtzedakah is based on the Hebrew (צדק,Tzedeq), meaningrighteousness,fairness, orjustice, and is related to the Hebrew wordTzadik, meaningrighteous as an adjective (orrighteous individual as a noun in the form of asubstantive). Although the word appears 157 times in theMasoretic Text of theHebrew Bible, typically in relation to "righteousness"per se, its use as a term for "charity" in the above sense is an adaptation ofRabbinic Judaism inTalmudic times.
In the Middle Ages,Maimonides conceived of an eight-level hierarchy oftzedakah, where the highest form is to give a gift, loan, or partnership that will result in the recipient becoming self-sufficient instead of living upon others. In his view, the second highest form oftzedakah is to give donations anonymously to unknown recipients.[2]
TheHebrew Bible teaches the obligation to aid those in need, but does not employ one single term for this obligation.[3] The termtzedakah occurs 157 times in theMasoretic Text, typically in relation to "righteousness" per se, usually in the singular, but sometimes in the pluraltzedekot, in relation to acts of charity.[4][5] In theSeptuagint this was sometimes translated aseleemosyne, "almsgiving".[6][7][5]
Today, however, it is evident that it is not very correct to use some expressions such as "charity" or "alms", it is not always accepted, in fact even parents have the duty to give to their children and this is considered Tzedakah, also thanks to the abundance of products and money in most of cases.[8]
Inclassical rabbinical literature, it was argued that the Biblical regulations concerning left-overs only applied to cereal grain fields, orchards, and vineyards, and not to vegetable gardens. The classical rabbinical writers were much stricter as to who could receive the remains. It was stated that the farmer was not permitted to benefit from thegleanings, and was not permitted to discriminate among the poor, nor try to frighten them away with dogs or lions (Hullin 131a,Pe'ah 5:6).[9] The farmer was not even allowed to help one of the poor to gather the left-overs. However, it was also argued that the law was only applicable inCanaan (Jerusalem Talmud. Pe'ah 2:5), although many classical rabbinical writers who were based inBabylon observed the laws there (Hullin 134b).[10] It was also seen as only applying to Jewish paupers, but poor non-Jews were allowed to benefit for the sake of civil peace.[11]
Maimonides is known for enumerating Eight Levels of Giving (where the first level is most preferable, and the eighth the least):[12]
In practice, most Jews carry outtzedakah by donating a portion of their income to charitable institutions, or to needy people they may encounter. The perception among many modern-day Jews is that if donation of this form is not possible, the obligation oftzedakah still requires that something be given. Traditional Jews commonly practicema'sar kesafim, tithing 10% of their income to support those in need.
The Shulchan Arukh was composed in 16th century and has become the most widely accepted code of Jewish law ever written.[13] It states:[14]
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.
— Shulchan Arukh: Yoreh De'ah Ch. 249, translated by sefaria.org
Special acts oftzedakah are performed on significant days: At weddings, Jewish brides and bridegrooms would traditionally give to charity to symbolise the sacred character of the marriage. AtPassover, a major holiday in Jewish tradition, it is traditional to be welcoming towards hungry strangers and feed them at the table. AtPurim it is considered obligatory for every Jew togive food to one other person, and gifts to at least two poor people,[15] in an amount that would equate to a meal each, for the purpose of increasing the total happiness duringthe month.
As for the more limited form oftzedakah expressed in the biblical laws, namely the leaving ofgleanings from certain crops, theShulchan Aruch argues that duringThe Exile Jewish farmers are not obliged to obey it.[16] Nevertheless, in modernIsrael, rabbis ofOrthodox Judaism insist that Jews allowgleanings to be consumed by the poor and by strangers, and all crops (not justgleanings) by anyone and everyone (free, not bought nor sold) duringsabbatical years.[17]
In addition, one must be very careful about how one gives out tzedakah money. It is not sufficient to give to just any person or organization; rather, one must check their credentials and finances to be sure that your tzedakah money will be used wisely, efficiently, and effectively. The meaning of "Do not steal from a poor person, for (s)he is poor" (Proverbs 22:22) and ofTalmudic-era commentaries, includingNumbers Rabba 5:2, is that tzedakah money was never yours to begin with. Rather, it always belongs to God, who merely entrusts you with it so that you may use it properly. Hence, you are obliged to ensure that it is received by those who are deserving.
According to the Halacha, every time a poor person asks for charity, he must be given at least a small amount, as it is written in the Torah," Do not make an effort to give but let it come of yourself, and do not close your hand from giving to the poor" (Deuteronomy 15:7), but if one is in the middle of the prayer, there is no obligation to give him charity, since during prayer time one is busy with another mitzvah[18]
There are many examples of tzedakah funds that operate according to Maimonides' principles above (particularly #2), includingHands on Tzedakah (working with nonprofits in the U.S. and inIsrael), and Mitzvah Heroes Fund (working mainly with nonprofits in Israel).Paamonim is a nonprofit organization in Israel that operates according to Maimonides' first principle. Keeping apushke (a collection box) in private homes is traditional.
The Gaon of Vilna considered giving tzedakahto all householders in our city with tax-benefit.Dvēyre-Ēster Helfer (1817–1907), known to Vilna's Jews for her integrity and wisdom, was legendary for her ability to help people in trouble, although she and her husband were not wealthy. Aided by her phenomenal memory, she was able to touch the right people at the right time to help individuals throughout her life, many of whom came to see her as a sort of saint who not only found money for her, but also offered special blessings accompanying her charitable gifts. She also helped fund a prayerhouse dedicated to charity for the needy that was known colloquially by her name; in her lifetime she came to be seen as a saint, while her death was commemorated in ways usually reserved for religious figures; and her portrait often hung next to the Gaon's in the homes of Vilna's Jews.[19]
Both Jewish homes[20] and synagogues have a charity collection box into which cash is placed. At home, particularly before the woman of the house lights her Sabbath candles, it is a way of setting aside money. In the synagogue, a designated individual circulates (and shakes it to announce this opportunity).
In Chicago in the early 1900s "Many of the families keptpushkas, or contribution containers, as a handy means of making periodic contribution to worthwhile causes." The Polish wordpuszka means tin can.[21]
TAT (an acronym forTomchei Torah) is an institutionalized arrangement whereby money is donated for either one-time (e.g. wedding) expenses or ongoing support, for the adult (and often married) yeshiva students. A check made out to "TAT of x" would be for those at that yeshiva, or perhaps it can be designated for a particular newly engaged student (or a student with a son or daughter newly engaged).[22] Sometimes donations were intended for ongoing support of students not receiving family support.[23]
a Lithuanian pushka, or charity box
a tomchei Torah fund to support its talmidim
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