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Tzedakah, the Jewish term for helping the poor, is often translated as "charity." However, the Hebrew root tzedek is more closely translated as "justice" or "fairness."
Answer for yourself: What is the connection between giving to the poor and justice?
The word tzedaka derives from the Hebrew word tzedek, "justice." Performing deeds of justice is perhaps the most important obligation Judaism imposes on the Jew. In fact it goes deeper than that; the Hebrew Scriptures imposes the same for the "non-Jew" as found in the Laws of Noah. "Tzedek, tzedek you shall pursue," the Torah instructs (Deuteronomy 16:20).
Deut 16:20 20 That which is altogether just shalt thou follow, that thou mayest live, and inherit the land which the LORD thy God giveth thee. (KJV)
Strong's Concordance:
6664 tsedeq (tseh'-dek); from 6663; the right (natural, moral or legal); also (abstractly) equity or (figuratively) prosperity: KJV-- X even, (X that which is altogether) just (-ice), ([un-]) right (-eous) (cause, -ly, -ness).
Brown-Driver-Briggs Hebrew Lexicon:
6664 tsedeq- justice, rightness, righteousness
Leviticus 19:9-10
And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger; I am the Lord your God. (Note: To glean is to gather the remains of the harvest left after the reapers collect)
Deuteronomy 4:19-22
When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the stranger, for the orphan, and for the widow; that the Lord your God may bless you in all the work of your hands... And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.
Deuteronomy 19:28-29
At the end of three years you shall bring forth all the tithe of your produce in that year, and shall lay it up inside your gates...and the stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied; that the Lord your God may bless you in all the work of your hand which you do.
The reason for doing tzedakah is because these are acts necessary to bring justice and healing to our world. We believe every member of our community, whether single or married, young or old, healthy or ill, should have the basic things they need to live a decent life. In doing the work to make this world more just, we bring our traditions and our connection with the Eternal into our daily lives.
The Torah legislated that Jews give 10 percent of their earnings to the poor every third year (Deuteronomy 26:12), and an additional percentage of their income annually (Leviticus 19:910). Hundreds of years later, after the Temple was destroyed and the annual tithe levied upon each Jew for the support of the priests and Levites was suspended, the Talmud ordered that Jews were to give at least 10 percent of their annual net earnings to tzedaka (Maimonides, Mishneh Torah, "Laws Concerning Gifts for the Poor," 7:5).
Hundreds of years later, the Talmud taught: "Tzedaka is equal to all the other commandments combined" (Bava Bathra 9b). From Judaism's perspective, therefore, one who gives tzedaka is acting justly; One who doesn't, unjustly. And Jewish law views this lack of justice as not only meanspirited but also illegal. Thus, throughout history, whenever Jewish communities were selfgoverning, Jews were assessed tzedaka just as everyone today is assessed taxes.
Traditional Jews give at least ten percent of their income to charity. Traditional Jewish homes commonly have a pushke, a box for collecting coins for the poor, and coins are routinely placed in the box. Jewish youths are continually going from door to door collecting for various worthy causes. In many ways, charitable donation has taken the place of animal sacrifice in Jewish life: giving to charity is an almost instinctive Jewish response to express thanks to God, to ask forgiveness from God, or to request a favor from God. According to Jewish tradition, the spiritual benefit of giving to the poor is so great that a beggar actually does the giver a favor by giving a person the opportunity to perform tzedakah.
The Meaning of "Tzedakah" "Tzedakah" is the Hebrew word for the acts that we call "charity" in English: giving aid, assistance and money to the poor and needy or to other worthy causes. However, the nature of tzedakah is very different from the idea of charity. The word "charity" suggests benevolence and generosity, a magnanimous act by the wealthy and powerful for the benefit of the poor and needy. The word "tzedakah" is derived from the Hebrew root "Tzade-Dalet-Qof", meaning righteousness, justice or fairness. In Judaism, giving to the poor is not viewed as a generous, magnanimous act; it is simply an act of justice and righteousness, the performance of a duty, giving the poor their due.
Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy states that God has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefilah (prayer) and tzedakah can reverse the decree.
According to Jewish law, we are required to give one-tenth of our income to the poor. This is generally interpreted as one-tenth of our net income after payment of taxes. Those who are dependent on public assistance or living on the edge of subsistence may give less; no person should give so much that he would become a public burden. The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues or to educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving to both Jews and gentiles; contrary to popular belief, Jews do not just "take care of our own." Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggests that this is a good thing: if all people who asked for charity were in genuine need, we would be subject to punishment (from God) for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar's sincerity. It is permissible to investigate the legitimacy of a charity before donating to it.
We have an obligation to avoid becoming in need of tzedakah. A person should take any work that is available, even if he thinks it is beneath his dignity, to avoid becoming a public charge. However, if a person is truly in need and has no way to obtain money on his own he should not feel embarrassed to accept tzedakah. No person should feel too proud to take money from others. In fact, it is considered a transgression to refuse tzedakah. One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood.
There are levels of Tzedakah. Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. There are eight degrees of tzedaka, each one superior to the other. The highest degree . . . is one who upholds the hand of a Jew reduced to poverty by handing him a gift or a loan, or entering into a partnership with him, or finding work for him, in order to strengthen his hand, so that he will have no need to beg from other people" (Maimonides, Mishneh Torah, "Laws Concerning Gifts to the Poor," 7:7).
The levels of charity, from the least meritorious to the most meritorious, are:
"Tzedaka may not save us, but it makes us worth saving" (Professor Reuven Kimelman, "Tzedaka and Us," rephrasing the words of Abraham Joshua Heschel, "Prayer may not save us, but it makes us worth saving").
Answer for yourself: Is "tzedakah" connected to obtaining Eternal Life? I believe it is. Let me explain.
Answer for yourself: Do Jews believe in an after life? Simply put, yes this "after life" is better called "life after life." The belief in an eternal life is one of the basic teachings of Judaism as well as Christianity. As a matter of fact, Maimonides (a foremost Jewish philosopher and expert of Jewish Law) included this belief in his Thirteen Principles of Jewish Faith. The Jewish soul is "Godly," meaning it is invested with an infinite quality that is not subjected to the limitations of time and space, just as God Himself is. According to Jewish belief, it is only the body that dies, while the soul lives on into eternity.
Answer for yourself: Where does the soul go after death? This question implies travel and movement, which only exist in this physical universe. So, the soul "goes," if that can be said at all, to a "place"--a state of existence--that is completely drenched in Divine Radiance, unlike our current existence. Here, Godliness is hidden. There, Godliness is manifest. In Judaism, this place is called the World to Come, while life on Planet Earth is referred to as "This World." After death, then, the soul goes to the World to Come. Our souls' eternal life makes it so important for us to maximize our time in this world. Because the amount of radiance the soul is capable of absorbing in the World to Come is directly proportionate to the spiritual acts performed by the soul in This World. It's kind of like taking a test--the more you study, the better you do. To prepare our souls for the World to Come, the Jews study Torah and perform mitzvot like "tzedakah" mentioned above. These spiritual acts feed and nourish our souls. However, they do not study the Torah or perform mitzvot merely to earn a reward in the World to Come--this is seen as selfish. In summation, the question may be rephrased: do Jews believe in death? And the answer, ultimately speaking, is "no." For a fundamental part of Jewish belief is a state of existence in which the World to Come and This World will merge, restoring our dear departed loved ones to robust life and wiping physical death away forever. But key to overcoming this "death" is the ability to perform acts of "justice" like "tzedakah".
Tzedakah” is charity; charity of money, charity of words, charity of right things. Actually, tzedakah is much more than “Charity.” Charity just means checks, cash or change, but “tzedakah” is so much more. “Tzedakah”, as we saw above, literally means "righteousness." It means the right response for the situation. Look for the guy on the sidewalk begging for handouts and try to understand that he may not be mentally equipped for society right now, but until he gets some serious help, he needs to eat, just like you; don't judge him but rather love him and dump a few coins in his cup. The next time you see someone in need you might stop and think and give of your time and resources like taking time out of your busy day to get your battery cables out of the trunk of your car to give a someone's dead battery a jump. Use your connections and influence at work to get a man a job. Listen with a sympathetic ear to another's pain and cry for help. Help an old lady across the street. Give directions to a lost tourist, or direction to a lost soul. Do what is good by giving of our self, your life, your "Soul" to others and that form of "giving" can be defined as your time or your finances which are but by-products of your very life and Soul. Try loaning a friend a good sum money if she really needs it and don't make a point of asking for it back—they won’t forget, believe me. Help a widow put her kids through school or feed the poor whom we have with us always. We don't need "bigger ministries", your are the ministry. We need to involve everyone and not send a few. The opportunities are endless and you partake in that grand scheme of the Creator called "salvation". Literally, God's "salvation" comes only through you and your love, sacrifice, and actions toward. If you don't go and if you don't give then God cannot reach them. Mourners can keep their loved ones' values and beliefs alive in the world by committing time and effort to a worthy cause. From volunteering in the soup kitchen where their deceased love one used to work, to welcoming out-of-towners visiting sick relatives in the hospital, to setting up a bereavement support group, helping others embodies the Jewish idea or principle of gemilut hasadim--acts of lovingkindness which is "tzedakah in action".
Jewish tradition singles out six particular acts as gemilut hasadim:
These deeds considered especially holy because, according to rabbinic legend God performed them for human beings. In the Midrash, God attended Eve at her wedding to Adam, comforted Isaac as mourned for his father, and buried Moses. (Sotah 14a).
Answer for yourself: Does this not remind you of what you read in the New Testament?
Matt 25:32-40 32 And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on the left. 34 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: 35 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: 36 Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. 37 Then shall the righteous (Hebrew-tzedakah...remember?) answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? 38 When saw we thee a stranger, and took thee in? or naked, and clothed thee? 39 Or when saw we thee sick, or in prison, and came unto thee? 40 And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (KJV)
The Talmud has high praise for such efforts: "He who gives a coin to a poor man is rewarded with six blessings. But he who encourages him with friendly words is rewarded with 11" (Bava Batra 9a).That is why "tzedakah" delivers from death and the evil decree.
Prov 10:2 2 Treasures of wickedness profit nothing: but righteousness delivereth from death. (KJV)
Proverbs 10:2: "Tzedakah delivers from death."
We just saw this principle in Matthew 25 in the judgment of the "nations".
In the Talmud, Baba Batra 10a
It has been taught: R. Judah says: Great is tzedakah, in that it brings the redemption nearer, as it says, Thus says the Lord, Keep judgment and do righteousness [tzedakah], for my salvation is near to come and my righteousness to be revealed."
R. Judah also used to say: Ten strong things have been created in the world. Rock is hard, but iron splits it. Iron is hard, but fire softens it. Fire is hard, but water quenches it. Water is strong, but clouds bear it. Clouds are strong, but wind scatters them. Wind is strong, but a body can bear it. The body is strong, but fright crushes it. Fright is strong, but wine banishes it. Wine is strong, but sleep works it off. Death is stronger than all, and tzedakah saves from death, as it is written, Righteousness [tzedakah] delivers from death."
Jewish folk tradition took this Proverb 10:2 literally; according to ancient belief, the dead spent 11 or 12 months being judged or atoning for sins in preparation for entry into Paradise. While in this state of limbo, tzedakah given in the name of the deceased was thought to hasten the redemption of the soul.
Three of the six acts of gemilut hasadim are particularly resonant for mourners: visiting the sick, comforting mourners, and showing respect for the dead. Bereaved people who found consolation in Jewish tradition and within their communities sometimes wish to "return the favor" by getting involved in programs and committees directed toward other mourners, or even starting new programs for unmet needs.
I want the reader to understand the connection between tzedakah and the judgment of the Soul after death.
Answer for yourself: What do we remember about Dorcas as mentioned in the New Testament? It only mentions one thing; she was resurrected from the death and she gave "alms" which is tzedakah "which delivers from death" (THINK)!
Acts 9:36-40 36 Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. 37 And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. 38 And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. 39 Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. 40 But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. (KJV)
Answer for yourself: Why was Cornelius, a "gentile" singled out in the New Testament for a deeper revelation of God in Acts 10? It only says that his prayers and alms came up to God.
Acts 10:1-2 1 There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian band, 2 A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. (KJV)
Answer for yourself: What did we see above that delivers from the "death" decree uttered by God yearly that many receive at the High Holidays of Judaism? We saw above that God has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefilah (prayer) and tzedakah can reverse the decree.
Answer for yourself: Do you see a "Pattern" developing as to how to obtain more of an "earthly life" as well as an "Eternal Life" in these Hebrew Scriptures which are in places echoed in the New Testament?
Let us look at this Jewish Christ and see what we can learn about the role of tzedakah and obtaining Eternal Life.
“As Jesus started on his way, a man ran up to him and fell on his knees before him. ‘Good teacher,’ he asked, ‘what must I do to inherit eternal life?'" Mark 10:17
Answer for yourself: Did you
understand the magnitude of the question asked: "What Must I Do To
Inherit Eternal Life"?
To most people, there is no question of more concern than, “what happens after death?” Is there really eternal life? If so, how do we attain it? The Jewish Christ is recorded as teaching upon this issue and these questions in the tenth chapter of the book of Mark as seen above. As is recorded that the Jewish Christ was passing through town, a rich young man approached Him and asked this troubling question. “Good teacher, what must I do to inherit eternal life?” The young man was quite sincere in asking. Unlike some of the Pharisees, he was not trying to trap Jesus; he was honestly seeking an answer to the mystery of Eternal Life. The reason that the young man asks such a question is that Eternal Life is not a topic clearly addressed in the Scriptures. An afterlife is rarely mentioned, and when it is, it is cloaked in the vagueness of prophecy. The fact is, that after reading Scripture, the Sadducees concluded that there was no afterlife. The Torah and the Prophets are all but mute on the subject of life after death. Topics, such as, the resurrection of the dead and the world to come are only alluded to in the Tanakh. Indeed, even Messiah’s coming is unclear. So, we can assume that the rich young man was one who had thoroughly searched the Torah, the Prophets, and the Writings. That, he had listened to the teachings of the Pharisees and was still wondering about the after life.
“Why do you call me good?” Jesus answered. “No one is good—except God alone. You know the commandments: ‘Do not murder, do not commit adultery, do not steal, do not give false testimony, do not defraud, honor your father and mother.’” Mark 10:18-19
This Jesus is recorded responding to the young man’s question by challenging him, “Why do you call me Good? No one is Good—except God.”
Answer for yourself: What did He mean?
Jesus' answer, “Why do you call me Good? No one is Good—except God” can only be understood in light of the daily Jewish prayer called the Amidah. In this prayer, God is called “The Good One.” It is not used as an adjective. It is a title. He is “The Good” and His Name is “The Good.” While this blessing of the Amidah does not date back to Jesus', but 50 or so years after the time of the New Testament Jesus, it clearly shows Rabbinic thought of the day. The seventeenth benediction of the Amidah reads:
“the Good One, for Your compassions were never exhausted, the compassionate One for your kindnesses never ended… Everything alive will gratefully acknowledge You, And praise and bless Your great Name sincerely, forever, for your Name is The Good.”
We can also find this thought in the Talmud, Menachot 53a:
Let the good come and receive the good from the Good for the good…“And receive the good” — this refers to the Torah, as it is written, “For I have given you a good teaching.” ‘From the Good’ — this refers to the Holy One, blessed be He, as it is written, “The LORD is good to all…”
So we learn that in Rabbinic thought “The Good” is a title ascribed to God, and goodness is something derived solely from God. We also learn that the revelation of that “goodness” is found in the commands of the Torah. Jesus is telling the young man that there are no secrets to inheriting Eternal Life, but that it is a matter of doing what is right and good as outlined in the commands of the Torah (mitzvoth, tzedakah). Jesus then goes on with a list of those commandments. It is of utmost importance that the readers take a second and note that Jesus neither lists all of the commandments nor does Jesus imply that one is more important than another, but Jesus ONLY mentions the commandments from the Second Tablet of the Law, commandments between "man to man" and in so doing he uses a few to represent the whole of the Torah concerning the treatment of his fellow man.
Answer for yourself: Is Jesus answering that Eternal Life and its obtainment is more connected to what "man does to his fellowman (deeds) rather than what how man responds to God (the First Tablet of the Law)? Yes he does. Is Jesus saying that Eternal Life is more connected to how man responds to the only God he can see, the one in his fellow man than the Invisible God whom He cannot see? He sure is.
Mark 10:20-23 20 And he answered and said unto him, Master, all these have I observed from my youth. 21 Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved: for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! (KJV)
Answer for yourself: Even though the lawyer believed that he had done adequately the requirements of God in His Torah notice if you will that Jesus mentions that something is "lacking" in this man's pursuit of Eternal Life?
The man was lacking "tzedakah" which "delivers from death".
Jesus sees that the young man has a genuine sincerity and, in Mark 10:21, we are told that He “loved him.” Jesus looked at him and loved him. “One thing you lack,” he said. “Go, sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.”
In Matthew’s version of this encounter, the young man further asks, “What do I still lack?” Surely there must be something hidden, some more difficult thing that I must do to receive Eternal Life. There must be something more than just Torah! If we look again to Matthew’s account, Yeshua replies:
“If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me.” Matthew 19:21
The key word here is perfect. Now, He is not saying that the way to Eternal Life is to sell everything and give it to the poor. Eternal life, Jesus has already stated, was partly making and partly keeping covenant and the commandments within it. In addressing the young man’s question, “What must I do?” Jesus adds “to be perfect” to it. Jesus tells the rich young man that, “if you want to be perfect” or, we could say, “if you are serious and want to live your life to the highest standard,” then “go, sell all your possessions and give them to the poor.”
Answer for yourself: As you have seen above on the teaching of "tzedakah" the Sages considered ‘giving charity’ one of the highest acts of righteousness. The word for righteousness in Hebrew you know know from this article is "tzedakah". Thus, the term tzedakah became equated with giving to the needy. In Rabbinic usage, the word tzedakah is generally understood as charity given to those in need. Every synagogue has a tzedakah box where one may give to the poor. In fact the Tithe requires that 2 years out of 6 ALL THE TITHE IS TO BE GIVEN TO THE POOR!
Answer for yourself: Does your church allocate 2/3 of its tithe collected 2 years out of 6 like the commandments of the Hebrew Scriptures mandate? Do you tithe to your church and allow your money and tithes to be "robbed" from God by the traditions of your denomination or the agenda for your church board or pastor? Are you unwittingly being made an "accessory to robbing God" by giving your tithe to places which misappropriate the use of the tithe in God's name? What about its connection to YOUR ETERNAL LIFE? Because of the way you tithe are you going to hear one day after you die "you lack on thing"?
Got you attention with that I bet. Let us go on in a spirit of "repentance" concerning your tithe and the good news is that repentance, like prayer and tzedakah "also delivers from the evil decree" of "death Eternally". Yet, while selling all you have and giving it to the poor would be extremely righteous this went against the Rabbinic teaching of that day. Even though the Rabbis always encouraged charity and generosity, they also warned against excessive charity, saying that one giving charity should be cautious that he should not become impoverished and in need of charity himself. We find this in the Talmud Kethuboth 50a:
"Rabbi Elai said, 'It was decreed that if a man wants (to give charity) he should not give more than a fifth of what he has.' Likewise it was also taught, 'If a man wants (to give charity), he should not give more than a fifth of what he has, otherwise he himself might come to be in need (of the help) of people.'"
Answer for yourself: So, if this is the advice of His fellow Rabbis, why would Jesus ask the young man to risk poverty? What we are seeing is Jesus calling His disciples to a higher standard of righteousness and trust in God? We see only that Jesus, this Jewish Christ, is calling his followers to listen and learn than they should not concern themselves with the wealth of this world, but should exchange it for the wealth of the coming age. A calling we find alluded to in the Talmud Baba Bathra 10a:
"R. Yosef b. R. Yehoshua said. He was sick and had an out-of-body experience [where the soul briefly leaves the body and then returns]. His father asked him, 'What did you see in your out-of-body state?' He replied, 'I saw a topsy-turvy world; those that are on top in this world [respected for their wealth and power] are at the bottom in the World to Come; and those that are on the bottom in this world [the poor and downtrodden], are on top.' His father told him, 'You did not see an upside-down world but an unconfused, sensible world.'"
The Kingdom of Heaven is topsy-turvy. If you want riches in the world to come, then give your wealth to the poor in this life. The young man was standing before the God's Jewish Christ, His oracle of the moment. Jesus ends the discussion by inviting the rich young man to discipleship. “Come, follow me,” is the invitation to become a disciple. But, the cost of discipleship, for the young man, was too high…and, “he went away sad.” It is no less high for us. This Jewish Christ is still asking us to follow Him. He is still calling us to a higher standard of righteousness.
Answer for yourself: Will you heed what you learned in this article or will we go away sad? If you do then you might not be as popular with your pastor or not have lunches with him if you divert your tithe knowing these truths but your popularity with God goes sky-high!