Chapter 34 : The Laws of Charity

---

§1

It is a positive commandment to give charity to poor Jewish people, as it is said "Open your hand to him." And it is said: "That your brother may live with you." Anyone who sees a poor person seeking help and ignores him, and does not give him charity, transgresses a prohibitive commandment, as it is said: "Do not harden your heart nor shut your hand from your brother in need." [Giving] charity is a characteristic of the descendants of Abraham, as it is said: "For I have a special love for him because he commands his children and his household after him [to preserve the way of Hashem] doing charity and justice." And the throne of Israel will be established and the religion of truth confirmed only through charity, as it is said: "Through charity will you be reestablished." Greater is he who performs acts of charity than [one who brings] all the sacrifices, as it is said: "Performing acts of charity and justice is more desirable to Hashem than sacrifices." The Jewish people will be redeemed only through [the merit of] charity, as it is said: "Zion will be redeemed through justice and its captives through acts of charity." A person never becomes poor through giving charity, nor will any evil or harm befall him because of his giving charity, as it is said: Through acts of charity, there will be peace." Whoever is merciful with others will be treated with mercy [from Heaven], as it is said: "He [God] will show you mercy; and have compassion upon you and multiply you." Anyone who is cruel, causes his lineage to be suspect. The Holy One blessed is He, is near to the cry of the poor, as it is said: "He will hear the cry of the poor." Therefore one must beware of their anguished cry, for a covenant was made with them, as it is said: "When he cries out to me I will listen, for I am compassionate." The Jerusalem Talmud says: The door that doesn't open for the poor will open for the doctor. A person should consider, that he continually requests his sustenance from the Holy One blessed is He; and just as he requests that the Holy One blessed is He, listen to his cry and prayer, so should he listen to the cry of the poor. A person should also consider that [fortune] is a wheel that revolves in the world, and in the end he or his children or his children's children might [have to] accept charity. Let no man think: "Why should I diminish my wealth by giving it to the poor?" For he should know that the money is not his, but rather [it was given to him as] a trust, with which to do the will of the One Who entrusted the funds to him. And this [charity giving] will be his real share from all his toils in this world, As it is written: "Your acts of charity shall preceed you [into the World to Come]. Charity voids evil decrees and prolongs life.

---

§2

Every person must give charity according to his means. Even a poor person who is supported by charity, [must give charity in some situations]. For example, if he has little money of his own that is not invested, he is permitted to receive charity, since he does not have enough capital to support himself from the profits of the capital, nevertheless, since he does have from what to support himself, he is required to give charity from that which is given to him. Even if he can give only a small amount, he should not refrain from giving it, because his small contribution is as valued as the large contribution of the wealthy person. And so have said our Rabbis, of blessed memory. It is said concerning the burnt-offering of an animal, "A fire offering of pleasing savor," and concerning the burnt-offering of a fowl [It is also said] "A fire offering of pleasing savor," and concerning the meal offering [it is also said] "A fire offering of pleasing savor." This teaches us that one who does much and one who does little [are equally meritorious] provided his intentions and heart are directed to his Father in heaven. However, anyone who has only enough for his own sustenance, is not obligated to give charity, because his own sustenance takes precedence over all others.

---

§3

How much should a poor person be given? A sufficient amount to supply his needs. But this is [said only] for a poor person who receives charity in a discreet manner. It is then incumbent upon the people of the city to supply him with all his needs, in the manner he was accustomed before he became poor; but a poor person who goes begging door to door, should be given a small sum according to his situation. In any event, in every city he should be given bread and food sufficient for two meals, and a place to sleep. We should also support and clothe the non-Jewish poor together with the Jewish poor for the sake of peace[ful relationships].

---

§4

How much charity should you give? The first year you should give a tenth of the principle; and thereafter, you should give a tenth of the profits you earn each year, [after deducting your household expenses.] This is the medial way [of giving charity]. The commandment is fulfilled in its excellence when you give a fifth the first year from the principle, and every year after that a fifth of the profits. You should not give away more than a fifth, so that you will not become dependent on others. This rule applies only during your lifetime. But as a dying bequest, you are permitted to [donate] up to a third of your estate to charity. You may not use your ma'aseir [charity] funds for other mitzvah obligations, such as buying candles for the synagogue or other items used for a mitzvah, but you must give it to the poor. If you have the opportunity to perform a mitzvah to help in the circumcision of a child, or to marry off a poor bride and groom, or similar situations; or to purchase Torah texts from which to study, and lend them to others for study; you may use the ma'aseir money if you would not be able to accomplish these deeds with your own money. If you buy Torah texts from ma'aseir money, you must be sure to lend them to others; but if you need them yourself, then your needs come first. You should also be sure to inscribe in them that they are from ma'aseir, so that possession is not taken of them by your children after you.

---

§5

If you want to gain merit for yourself, supress your evil inclination, and be generous [with your money]; and anything you do for the sake of Haven should be the best and the most beautiful. When you build a house of prayer [synagogoue], it should be nicer than your own dwelling. When you feed a hungry person, give him the best and tastiest of your table. When your give clothing to the unclad, clothe him from the best of your clothes. If you consecrate something [for the serrvice of God], consecrate from the best of your possessions, as it is said, "All the fat [prime parts] to Hashem."

---

§6

If you support your grown children whom you are not obligated to support [those over the age of six], in order to teach your sons Torah, and your daughter, to lead proper lives, similarly, if you support your father [or mother-] (and you are not able to support them except by using your charity money,) and they need this support — this constitutes charity; and what is more, they take precedence over others. Even if it is not a son or a father but only a relative, he takes precedence over anyone else. And the poor person in your your house takes precedence over the poor in your city, and the poor of your city takes precedence over the poor of another city, as it is said: "To your brother, to your poor, to your needy in your land." But the treasurer who distributes communal charity, must be careful not to give his relatives more than [he gives] to the other poor people.

---

§7

Whoever gives charity to a poor person with an angry countenance, even if he gives a thousand gold pieces, he has forfeited his merit [reward], and he violates the prohibition: "You heart shall not be sorry [when you give him charity]." But rather you must give to him with a smiling countenance and with joy, and commiserate with his suffering, as Job said: "Did I not cry for the troubled, was my soul not grieved for the needy." And speak to him words of comfort as it is said: "And the heart of the widow, I caused to sing for joy."

---

§8

It is forbidden to turn away a poor person, empty handed, even if you give him only a dried fig [a mere pittance], as it is said: "Let not the oppressed turn back in disgrace." And if you have nothing to give him, console him with words. It is forbidden to scold a poor person or to raise your voice to him in a shout, because he is brokenhearted and humbled, as it is said: "A heart that is broken and humbled God does not despise." Woe is to him who embarrasses the poor. Rather act towards him like a father, both in [feelings of] compassion and with words, as it is said: "I was a father to the poor."

---

§9

Charity is in the category of vows. Therefore, if you say, "I will donate money to charity" or "this coin is charity" you must immediately give it to the poor, and if you delay [giving it to them] you are in violation of the commandment, "You must not delay" because you could have given it immediately. If there are no poor people available, you may set the money aside until you find some poor people. If you pledge charity in the synagogue which is to be entrusted to the treasurer, you are not in violation until the treasurer demands the money. Then [if you do not give it] you are immediately in violation; unless you know that he doesn't need the money for immediate [distribution] but will merely hold it in his possession.

---

§10

If you say, "I will give charity to a specific person", you are not in violation [of your vow] until that poor person comes. Every person has the right to set aside money for charity, keep it in his possession, and distribute it a little at a time as he sees fit.

---

§11

If you persuade others to give charity and you motivate them, your reward is greater than the giver, as it is said: "And the work[er] of charity will be [rewarded with] peace." And about the treasurers of charity, and of others like them who collect charity, it is said: "Those who cause others to be righteous [shall shine] as the stars." And the treasurer of charity who is insulted by the poor, should not he concerned, for on account of this, his reward is even greater.

---

§12

The highest form above which there is none higher, in the level of giving charitv, is to support a Jew who is in bad financial ciicumstances, before he becomes totally impoverished. [Such aid may be rendered] - by giving an appropriate gift in a dignified manner, or lending him money, or entering into a partnership with him, or helping him find a business venture, or craft, to strengthen his position so that he does not become dependent on people. Concerning this it is said: "Strengthen him" which means, support him so that he does not fall.

---

§13

You should take care to give charity as discreet as possible. And if it is possible to give it in such a way that you do not know to who you are giving, and the poor person does not know from whom he is receiving [the charity], this is most commendable. In any event do not glorify yourself with the charity yon give; however, if you dedicate something to charity, it is permissible to inscribe your name on it, as a rememberance [memorial]. [In fact] it is advisable to do so.

---

§14

One has to be especially careful to help a poor Torah scholar, in a dignified manner. And if he refuses to accept [charity], help him in some sort of business — sell him goods cheaply and buy his goods at a high price; and if he [the poor scholar] is capable of engaging in trade, lend him money to use in trade. As our Sages of blessed memory said: "Whoever supplies merchandise to a Torah scholar merits to participate in the heavenly Yeshiva." And they said: 'All the prophets predictions of good fortune were said only of one who provides business opportunities for a Torah scholar and gives his daughter in marriage to a Torah scholar."

---

§15

A person should always avoid taking charity. He should suffer hardship rather than depend on people. And so did our Sages of blessed memory command, "Make your Sabbath like a weekday rather than be dependent upon others." Even if an honored scholar becomes impoverished, he should find some occupation even a lowly job, rather than depend on people.

---

§16

Whoever has no need to take charity, and deceives people and takes, will not die before actually needing charity. Anyone who needs to take [charity], and cannot survive unless he takes [charity], for example, one who is old, sick or suffering, but whose pride doesn't allow him to take [charity], sheds [his own] blood and is liable for his own life, and all he has for his suffering are sins. Anyone who needs [charity] and inflicts himself with suffering and "bides his time," and lives a life of suffering in order not to burden the community, will not die before acquiring the means to support others. And about him it is said: "Blessed is the man who trusts in Hashem."