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Excerpted from Essential Judaism: A Complete Guide to Beliefs, Customs, and Rituals, published by Pocket Books.
Tzedakah has its own set of imperatives. Tzedakah is loosely translated as “charity,” but that is a misrepresentation of the concept. The Hebrew has its root in another word, tzedek/justice. In the Torah we are strongly enjoined, “Tzedek, tsedek tirdof/Justice, justice thou shalt pursue.” Rabbinical commentators have said that the repetition of the word justice is designed to underline the importance of the command. Tzedakah is not charity given out of caritas, in the Christian understanding of those words; it is given as an act of redress, as part of the process of seeking a just world.
How does tzedakah differ from gemilut hasadim? Actually, the Talmud says that the latter is greater in three ways: charity can be performed only with one’s money, but acts of lovingkindness require one’s body, time, or money; charity is only for the poor, but one can perform gemilut hasadim for everyone; and charity can only be given to the living, but gemilut hasadim is for the living and the dead (as in the mitzvot associated with burial).
Even so, we are enjoined explicitly to give tzedakah, particularly just before the Sabbath and festivals. The Torah tells us, “You shall surely open your hand to the poor and the destitute of your land.” Elsewhere it is said that Israel will be redeemed by its acts of charity. And in the Book of Proverbs we are told, “The doing of righteousness and justice is preferable to Adonai than the sacrificial offering.”
How we give tzedakah is as important was what we give. “Do not humiliate a beggar,” the Talmud warns us. “God is beside him.” Rabbi Eleazar said, “The reward that is paid for giving charity is directly related to the kindness with which it is given.” Deuteronomony 15:10 cautions, “Your heart shall not be grieved when you give.”
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