The commandment of charity (tsedakah): To do charity with the one who needs it, with happiness and out of the goodness of one’s heart; meaning to say, that we give from our money to one who is lacking, and to strengthen the poor in all areas that he needs for his sustenance, with all of our ability. And about this is it stated (Deuteronomy 15:8), “you shall surely open your hand to him.” And they, may their memory be blessed, expounded (Bava Metzia 31a), “Even several times.” And it is also stated (Leviticus 25:35), “and you shall strengthen the stranger and the citizen to live with you.” And it stated further (Leviticus 25:36), “and your brother should live with you.”
From the laws of the commandment is that which they, may their memory be blessed, said (Bava Batra 10b) that the essence of the commandment is to give charity to the hand of a treasurer who should distribute it to the one who needs it; so that the recipient from the hand of the giver not be embarrassed each time he sees him; and also that the giver not embarrass him about it ever. [Rather] this one does not know to whom he gave it, and that one does not know from whom he received it.
And you, my son, do not think that the commandment of charity applies only for the poor who does not have bread and clothing, since also for the very wealthy can this commandment of charity apply. For example, a wealthy person who is in a place where they do not recognize him and he needs a loan. Or even a wealthy person in his own city and in the place where he is recognized sometimes needs — because of sickness or because of another circumstance — that which you have in your hand and he cannot find it elsewhere. This is also included in the laws of charity without a doubt. Since the Torah always chooses acts of kindness and commands us to fulfill the will of the creatures, the children of the Covenant, in the manner that we can. And the principle of the matter is that anyone who benefits his fellow, whether with money, or food or any other needs — even with good words, words of consolation (Bava Batra 9a) — is included in the commandment of charity and his reward is very great. And may my words enter your ears, as they are good, in the “ear that examines words.”
And they, may their memory be blessed, said (Ketuvot 67b) that we trick a poor person who does not want to take [charity] and we give it to him [as] a loan, and afterwards we do not ask it back from him. But we do not pay attention to a wealthy person who torments himself and who has a bad eye with his [own] money. And they, may their memory be blessed, said (Ketuvot 67b), “‘Enough for his lack’ (Deuteronomy 15:8) — you are commanded to fill his lack, but you are not commanded to make him wealthy.” And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Gifts to the Poor 9:3) that he never saw and never heard of a city that has ten [or more] from Israel that did not have a charity fund. And they, may their memory be blessed, said that even a poor person that sustains himself from charity is obligated to [give] charity if he finds someone [more needy] than he, who needs it. And they, may their memory be blessed, said (Mishneh Torah, Laws of Gifts to the Poor 10:2) that no man ever came to poverty because of doing too much charity (tsedakah), as it is stated (Isaiah 32:17), “And the work of righteousness (tsedakah) shall be peace.” And Israel is only redeemed in the merit of charity, as it is stated (Isaiah 1:27), “Zion will be redeemed with justice (tsedakah).” [These] and the rest of its details are in [several] scattered places in the Talmud, but most of them are in Tractate Ketuvot (Chapter 6) and in Bava Batra (Chapter 1).
And it is practiced in every place and at all times by males and females. And one who transgresses it and does not do charity at a time that he is asked for it — or he sees that the thing is needed — and he has the ability in his hand to do it, has violated this positive commandment.
מִצְוַת צְדָקָה – לַעֲשׂוֹת צְדָקָה עִם הַצָּרִיךְ אֵלֶיהָ בְּשִׂמְחָה וּבְטוּב לֵבָב. כְּלוֹמַר, שֶׁנִּתֵּן מִמָּמוֹנֵנוּ לְמִי שֶׁיֶּחְסַר לוֹ, וּלְחַזֵּק הֶעָנִי בְּכָל מַה שֶּׁצָּרִיךְ לְמִחְיָתוֹ בְּכָל יְכָלְתֵּנוּ, וְעַל זֶה נֶאֱמַר (דברים טו ח) פָתֹחַ תִּפְתַּח אֶת יָדְךָ לוֹ, וְדָרְשׁוּ זִכְרוֹנָם לִבְרָכָה (ב"מ לא, א) אֲפִלּוּ כַּמָּה פְּעָמִים, וְעוֹד נֶאֱמַר (ויקרא כה, לה) וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ, וְאָמַר עוֹד (שם לו) וְחֵי אָחִיךָ עִמָּךְ.
The commandment of charity (tsedakah): To do charity with the one who needs it, with happiness and out of the goodness of one’s heart; meaning to say, that we give from our money to one who is lacking, and to strengthen the poor in all areas that he needs for his sustenance, with all of our ability. And about this is it stated (Deuteronomy 15:8), “you shall surely open your hand to him.” And they, may their memory be blessed, expounded (Bava Metzia 31a), “Even several times.” And it is also stated (Leviticus 25:35), “and you shall strengthen the stranger and the citizen to live with you.” And it stated further (Leviticus 25:36), “and your brother should live with you.”
מִשָּׁרְשֵׁי הַמִּצְוָה. כָּתַבְתִּי בְּמִשְׁפָּטִים בְּמִצְוַת הַלְוָאָה לֶעָנִי בִּשְׁעַת דָּחְקוֹ, מָה שֶׁיָּדַעְתִּי.
I have written what I have known from the roots of the commandment in Mishpatim on the commandment to lend to the poor at the time of his duress.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ב"ב י ב) שֶׁעִקַּר מִצְוָה זוֹ לִתֵּן הַצְּדָקָה לְיַד גַּבַּאי שֶׁיִּתְּנֶנָּה לְמִי שֶׁצָּרִיךְ לָהּ, כְּדֵי שֶׁלֹּא יִתְבַּיֵּשׁ הַמְקַבֵּל כְּשֶׁהוּא מְקַבְּלָהּ מִיָּד הַנּוֹתְנָהּ בְּכָל עֵת שֶׁיִּרְאֶנּוּ, וְגַם הַנּוֹתֵן לֹא יְבַיְּשֶׁנּוּ עָלֶיהָ לְעוֹלָם, שֶׁזֶּה אֵינוֹ יוֹדֵעַ לְמִי נוֹתְנָהּ, וְזֶה אֵינוֹ יוֹדֵעַ מִמִּי מְקַבְּלָהּ.
From the laws of the commandment is that which they, may their memory be blessed, said (Bava Batra 10b) that the essence of the commandment is to give charity to the hand of a treasurer who should distribute it to the one who needs it; so that the recipient from the hand of the giver not be embarrassed each time he sees him; and also that the giver not embarrass him about it ever. [Rather] this one does not know to whom he gave it, and that one does not know from whom he received it.
וְאַתָּה בְּנִי, אַל תַּחְשֹׁב שֶׁעִנְיַן מִצְוַת הַצְּדָקָה לֹא יִהְיֶה רַק בְּעָנִי אֲשֶׁר אֵין לוֹ לֶחֶם וְשִׂמְלָה, כִּי אַף בַּעֲשִׁירִים גְּדוֹלִים גַּם כֵּן תִּתְקַיֵּם מִצְוַת הַצְּדָקָה לִפְעָמִים, כְּגוֹן עָשִׁיר שֶׁהוּא בְּמָקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ וְצָרִיךְ לִלְווֹת, וַאֲפִלּוּ בְּעָשִׁיר שֶׁהוּא בְּעִירוֹ וּבִמְקוֹם מַכִּירָיו פְּעָמִים שֶׁיִּצְטָרֵךְ מִפְּנֵי חֹלִי אוֹ מִפְּנֵי שׁוּם מִקְרֶה אַחֵר לְדָבָר אֶחָד שֶׁהוּא בְּיָדְךָ וְלֹא יִמְצָא מִמֶּנּוּ בְּמָקוֹם אַחֵר, גַּם זֶה בִּכְלַל מִצְוַת הַצְּדָקָה הוּא בְּלִי סָפֵק, כִּי הַתּוֹרָה תִּבְחַר לְעוֹלָם בִּגְמִילוּת חֲסָדִים, וּתְצַוֶּה אוֹתָנוּ לְהַשְׁלִים רְצוֹן הַנִּבְרָאִים בְּנֵי בְּרִית בַּאֲשֶׁר תַּשִּׂיג יָדֵנוּ. וּכְלַל הָעִנְיָן, שֶׁכָּל הַמְהַנֶּה אֶת חֲבֵרוֹ בֵּין בְּמָמוֹן בֵּין בְּמַאֲכָל אוֹ בִּשְׁאָר צְרָכָיו אוֹ אֲפִלּוּ בִּדְבָרִים טוֹבִים, דְּבָרִים נִחוּמִים (ב"ב ט ב), בִּכְלַל מִצְוַת הַצְּדָקָה הִיא וּשְׂכָרוֹ הַרְבֵּה מְאֹד. וְיִכָּנְסוּ דְּבָרַי בְּאָזְנֶיךָ, כִּי טוֹבִים הֵמָּה בְּאֹזֶן תִּבְחַן מִלִּים.
And you, my son, do not think that the commandment of charity applies only for the poor who does not have bread and clothing, since also for the very wealthy can this commandment of charity apply. For example, a wealthy person who is in a place where they do not recognize him and he needs a loan. Or even a wealthy person in his own city and in the place where he is recognized sometimes needs — because of sickness or because of another circumstance — that which you have in your hand and he cannot find it elsewhere. This is also included in the laws of charity without a doubt. Since the Torah always chooses acts of kindness and commands us to fulfill the will of the creatures, the children of the Covenant, in the manner that we can. And the principle of the matter is that anyone who benefits his fellow, whether with money, or food or any other needs — even with good words, words of consolation (Bava Batra 9a) — is included in the commandment of charity and his reward is very great. And may my words enter your ears, as they are good, in the “ear that examines words.”
וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כתובות סז, ב) שֶׁעָנִי שֶׁאֵינוֹ רוֹצֶה לִקַּח מַעֲרִימִין עָלָיו וְנוֹתְנִין לוֹ לְשֵׁם הַלְוָאָה, וְאַחַר כָּךְ אֵין שׁוֹאֲלִין אוֹתָהּ מִמֶּנּוּ, אֲבָל עָשִׁיר הַמְסַגֵּף עַצְמוֹ וְעֵינוֹ רָעָה בְּמָמוֹנוֹ אֵין מַשְׁגִּיחִין בּוֹ. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם) דֵּי מַחְסֹרוֹ אַתָּה מְצֻוֶּה לְהַשְׁלִים חֶסְרוֹנוֹ, אֲבָל אֵין אַתָּה מְצֻוֶּה לְהַעֲשִׁירוֹ. וְכָתַב הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה (מתנות עניים ט, ג) כִּי מֵעוֹלָם לֹא רָאָה וְלֹא שָׁמַע עִיר שֶׁיִּהְיוּ בָּהּ עֲשָׂרָה מִיִּשְׂרָאֵל, שֶׁלֹּא יִהְיֶה לָהֶם קֻפָּה שֶׁל צְדָקָה. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (גיטין ז, ב) שֶׁאֲפִלּוּ עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה חַיָּב לַעֲשׂוֹת צְדָקָה אִם יִמְצָא לְמַטָּה מִמֶּנּוּ שֶׁצָּרִיךְ לָהּ. וְאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שמות רבה לוג) שֶׁאֵין שׁוּם אָדָם בָּא לַעֲנִיּוּת לְעוֹלָם בִּשְׁבִיל רִבּוּי הַצְּדָקָה שֶׁיַּעֲשֶׂה, שֶׁנֶּאֱמַר (ישעיהו לב יז) וְהָיָה מַעֲשֵׂה הַצְּדָקָה שָׁלוֹם. וְאֵין יִשְׂרָאֵל נִגְאָלִין אֶלָּא בִּזְכוּת הַצְּדָקָה, שֶׁנֶּאֱמַר (שם א, כז) צִיּוֹן בְּמִשְׁפָּט תִּפָּדֶה וְשָׁבֶיהָ בִּצְדָקָה. וְיֶתֶר פְּרָטֶיהָ, בִּמְקוֹמוֹת בַּתַּלְמוּד בְּפִזּוּר, וְרֻבָּם בְּמַסֶּכֶת כְּתֻבּוֹת (פרק שישי) וּבְבָבָא בָּתְרָא [פ"א].
And they, may their memory be blessed, said (Ketuvot 67b) that we trick a poor person who does not want to take [charity] and we give it to him [as] a loan, and afterwards we do not ask it back from him. But we do not pay attention to a wealthy person who torments himself and who has a bad eye with his [own] money. And they, may their memory be blessed, said (Ketuvot 67b), “‘Enough for his lack’ (Deuteronomy 15:8) — you are commanded to fill his lack, but you are not commanded to make him wealthy.” And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Gifts to the Poor 9:3) that he never saw and never heard of a city that has ten [or more] from Israel that did not have a charity fund. And they, may their memory be blessed, said that even a poor person that sustains himself from charity is obligated to [give] charity if he finds someone [more needy] than he, who needs it. And they, may their memory be blessed, said (Mishneh Torah, Laws of Gifts to the Poor 10:2) that no man ever came to poverty because of doing too much charity (tsedakah), as it is stated (Isaiah 32:17), “And the work of righteousness (tsedakah) shall be peace.” And Israel is only redeemed in the merit of charity, as it is stated (Isaiah 1:27), “Zion will be redeemed with justice (tsedakah).” [These] and the rest of its details are in [several] scattered places in the Talmud, but most of them are in Tractate Ketuvot (Chapter 6) and in Bava Batra (Chapter 1).
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת, וְהָעוֹבֵר עַל זֶה וְלֹא עָשָׂה צְדָקָה בְּעֵת שֶׁנִּשְׁאַל עָלֶיהָ אוֹ שֶׁרָאָה שֶׁצָּרִיךְ הַדָּבָר וְיֵשׁ יְכֹלֶת בְּיָדוֹ לַעֲשׂוֹתָהּ, בִּטֵּל עֲשֵׂה זֶה.
And it is practiced in every place and at all times by males and females. And one who transgresses it and does not do charity at a time that he is asked for it — or he sees that the thing is needed — and he has the ability in his hand to do it, has violated this positive commandment.