Tzedaka is often translated as charity, but the Hebrew word comes from tzedek, meaning justice or righteousness. The Torah commands us to help people in need. Giving is a responsibility, not simply a favor.
We usually think of charity as something generous people choose to do. Tzedaka begins with a commandment.
The Torah tells us not to harden our hearts or close our hands when someone needs help. Hashem gives us what we have, and He also tells us how to use it. Wealth brings responsibilities, including the mitzvah, or Torah commandment, to give tzedaka.
How much help does someone need? Rambam (Maimonides) teaches that we must consider the person’s actual circumstances. Someone who lacks clothing needs clothing. A person without basic household necessities needs help obtaining them. The assistance must respond to the person’s needs, within the giver’s means.
Tzedaka is not simply handing out the same amount to everyone. It means recognizing a real need and responding as the Torah directs.
When someone receives charity, we naturally see how that person benefits. But our sages teach that the giver receives something valuable too: the opportunity to perform a mitzvah.
By accepting assistance, the recipient enables another person to fulfill the Torah’s commandment to give tzedaka.
This changes how the giver should view the encounter. A request for help may come at an inconvenient moment, yet it gives the donor an opportunity to do what Hashem commands.
That does not make poverty desirable or lessen anyone’s duty to help. It teaches the giver to approach a person in need with humility and respect.
Many people worry about giving away money they might need themselves. Rambam addresses this concern directly. He teaches that a person does not become poor because of giving tzedaka and that harm does not result from it.
This teaching describes the blessing connected with charity. It should not be turned into a guarantee that a particular donation will bring immediate wealth.
Rambam also teaches that even a person who receives charity must give tzedaka to someone else. The obligation is not reserved for wealthy people.
The amount a person gives depends on the relevant laws and the person’s means. Having little does not place someone outside the mitzvah.
A person may need financial help and still feel embarrassed by the way it is offered. Rambam teaches that giving with an unpleasant expression can destroy the merit of the act, even when the amount is large.
A donor should give with kindness, a pleasant expression, and concern for the person receiving help.
Timing also matters. Among Rambam’s eight levels of tzedaka, giving before someone has to ask ranks higher than giving after a request.
Privacy can protect dignity as well. Rambam places anonymous giving, when neither the donor nor the recipient knows the other’s identity, among the higher levels of tzedaka.
These principles also apply when helping others prepare for Rosh Hashana, the Jewish New Year, including people who cannot afford their holiday necessities.
The money answers a material need. The way it is given should protect the dignity of the person receiving it.
Rambam identifies the highest level of tzedaka as strengthening a person so that the person will no longer need to depend on others for support.
He gives several examples: a gift, a loan, a business partnership, or help finding work. Each can help someone become financially secure enough to avoid asking others for charity.
The timing is important. Rambam speaks about strengthening a person before that person falls into deeper need.
The obligation to provide immediate assistance remains. Someone who lacks food, clothing, or other necessities must still receive appropriate help.
But Rambam’s highest level goes beyond meeting today’s expenses. It helps a person build the financial strength to live without ongoing charity.
