In the Hebrew language the closest word to philanthropy is tzedakah. While the word is used interchangeably for charity, tzedakah is seen as a form of social justice provided by the donor as well as those who utilize the support to do their work and those who allow the support into their lives. As is the case with justice, this critical social responsibility cannot be done to someone – rather, it must be done with someone. In Hebrew, the word meaning "to give" is Natan. In Hebrew and in English, the word can be read forward and backward, so when we think about philanthropy and idea of “to give” it is also about “to receive.”
So much more than a financial transaction, philanthropy in the spirit of tzedakah builds trusting relationships and recognizes contributions of time, effort, and insight.
Historic Roots
At the end of every Jewish worship service, the Aleinu prayer states a goal of the Jewish people to "perfect the world under the sovereignty of God." The term "perfect the world" in Hebrew is tikkun olam , which also means to fix or repair the world. The Torah claims "there will never cease to be needy ones in your land" (Deuteronomy 15:11) (United Jewish Communities 2004).
In ancient times, the Hebrew Torah was intended for a primarily agricultural economy and addressed the tzedakah in agrarian terms. For example, at harvest time, the Torah instructs believers to leave crops standing in the corners of fields to allow the poor to reap needed food for survival.
However, as the economy of the Near East diversified, rabbis addressed the tzedakah in financial terms. Public and private funds were created to help support people in need. Food banks and soup kitchens were developed at a time of no governmental assistance.
The sages shaped post-biblical Judaism and used the word tzedakah for charitable activity. The root word of tzedakah means "justice" and implies the rabbis viewed social welfare as an economic and social justice matter.
Later, the rabbis of medieval times clarified and codified the disparate laws of tzedakah . Rabbi Moses Maimonides developed an eight-stage approach to tzedakah giving that asked, "How much should one give? Should giving be done anonymously? What is the ideal form, or amount, of tzedakah ?" He taught the most virtuous assistance allows the recipient to become self-sufficient (United Jewish Communities). The obligations and questions involved in giving tzedakah are relevant today and offer a variety ways to give contributions.
Importance
Tzedakah is more than giving money to the poor. Done properly, tzedakah requires the donor share his or her compassion and empathy along with the money. In the writings of Maimonides, "whoever gives tzedakah to the poor with a sour expression and in a surly manner, even if he gives a thousand gold pieces, loses his merit. One should instead give cheerfully and joyfully, and emphasize with him in his sorrow" (Just Tzedakah 1998).
Tzedakah has two aspects: one with the hand and one with the heart. Judaism teaches the belief that donors benefit from tzedakah as much or more than the poor recipients and the belief remains a common theme in Jewish tradition. Whereas the poor receive money or other material assistance, the donor receives the merit of sharing the Almighty's work. Accordingly, tzedakah involves giving assistance with the hand and consolation with the mouth so the heart is without embitterment. The donor should give with a pleasant expression and with a full heart and the beggar should not hear rebuke (ibid.).
Ties to the Philanthropic Sector
The Boston Federation was founded in 1895. The Jewish cultural tradition of 'taking care of one's own' shaped the created institutions by addressing immigrant needs at the beginning of the 20 th century. Individual support of synagogues and welfare agencies grew into a Jewish federated philanthropy of pooled individual contributions that supported a defined institutional infrastructure. Federations are actually grant-making public charities which raise funds allocated annually from a large number of donors (Mendelson).
However, foundations are dramatically different than the federated form of charity. The foundation funds are donor-directed, a practice not followed by the federated form of giving (Schneider 2002).
Landsmanshaften were mutual aid societies organized by immigrants on the basis of communities of origin. "As early as 1892 there were eighty-seven eastern European Landsmanshaften in New York. By 1910, there were more than two thousand, representing over nine hundred European cities and towns, embracing every Jewish family in New York. The success of the mutual aid societies was due to the fact that most of the members had gone through similar immigration and resettlement experiences" (Mayer 2001, 19).
The Jewish tradition of giving is strong, especially with tzedakah as an important part of the culture and religious identity. In the United States, a large fundraising network was created to help support Jewish organizations, individuals in need, the State of Israel and other Jewish communities around the world. The Jewish fundraising system has been heralded as a model of efficiency and effectiveness, particularly relating to organizational planning (Wuthnow 1990).
Key Related Ideas
An abundance of information is available on the practice of tzedakah and the importance in the Jewish culture. The guidelines for giving are very clear. There are four stages of giving: minimum, good, better and best.
The minimum annual contribution of tzedakah is an amount under $2.00. However, that amount is unacceptably low from a person who eats decent food and wears decent clothes.
A good contribution of the mitzvah of tzedakah from a person of adequate means is the amount of 10 percent of net income.
The better contribution of the mitzvah of tzedakah is 20 percent of net income. The rabbis limited tzedakah to giving no more than one-fifth of income; extreme generosity may eventually cause a person to become needy. There are exceptions to the one-fifth upper limit. One may give more than one-fifth in circumstances relating to ransoming a slave, saving a life, supporting Torah scholars and atonement for sin.
The best contribution of the mitzvah of tzedakah is the community, comprised of many advantaged people and few poor people, providing whatever is lacking to the poor. Each person of adequate means must give his or her fair share as decided voluntarily or by the community. The obligation to provide for the poor with whatever is lacking does not fall on the individual, but on the community. The individual is obligated to make known the needs of a poor person discovered in the community. However, if is the community is comprised of a single wealthy person, no community effort and a few poor people, the wealthy person does have the obligation to provide the poor with whatever is lacking, even if the wealthy person can afford it. The mitzvah is to fulfill the needs of the poor person but not to bestow riches.
Unlike the traditional Jewish view of tzedakah, it is now popular for the mitzvah of tzedakah to be practiced as a private matter with individuals deciding the amount of contribution. . "In other times, the community assessed the individuals' tzedakah obligation. When individuals did not donate an appropriate amount, the court could force the reluctant donor to give or even confiscate an appropriate amount of his assets." (Just Tzedakah 1998)
In the ’s detailed code of law in Exodus, the very first law describes the case of the “Hebrew slave”—a man who has to sell himself into indentured servitude because of poverty or debt. The focal provision of the law is the obligation of the owner to release the slave at the end of six years. In Deuteronomy, the law is elaborated and revised–the owner must “pile him up” with food and flocks as he goes free. Together, the two statements of the law of the Hebrew slave set up a parallel between God’s treatment of Israel and Israel’s treatment of those in the community who are poor. God, who is identified at the beginning of the Ten Commandments as the One “Who brought you out… from the house of slaves,” defines Israel as the people who liberate their own debt-slaves and sustain them in their freedom.
Indeed, the Torah’s framework of assistance for the poor is built almost entirely on a series of imitations of God, in accord with the command “You shall be holy, for I the Lord your God am holy.” Life on the land God has given is a covenantal partnership between Israel and God. God and Israel each participate in making the land productive and prosperous. Israel is expected to acknowledge God’s faithfulness by reserving a portion of that prosperity for the most vulnerable. The widow, the orphan, the temporary sojourner, the landless, the poor—they command God’s special attention and concern, according to the Torah, just as the people as a whole did in Egypt. Sustaining them is in some sense the only way the community of Israel can repay God for the blessing of bounty.
In its details, biblical law concerning assistance for the poor deals primarily with four situations: the harvest in the field, the threshing floor, loans, and indentured servitude. The laws reflect a tension between dealing with immediate need—“for the poor shall never cease from the land”—and the ideal of “there shall no needy among you.” Both statements, in fact, appear in the same chapter, Deuteronomy 15.
In the field. The Torah requires farmers to leave the corners (pe’ah) of their fields unharvested, left to be picked by “the poor and the stranger.” Similarly, any grain that falls to the ground as it is picked (leket) was also to be left; so too any grapes that would fall from or be left on the vine (olalot). If a farmer or his workers missed a section of the field during harvesting, they could not go back and pick it (the rabbis later termed this obligation shikh’chah, “forgetting”).
In addition to these rules, which applied to every year’s harvest, every seventh year the entire Land of Israel was to be left fallow. This shabbaton (sabbatical year) not only would allow the earth to regenerate itself, but would, to a degree, put the entire community on an equal footing. Everyone would depend for food on gleaning from the land. In that sense everyone would live as the most vulnerable or marginal would in a typical year—although the more fortunate might have stored crops from the previous year.
Threshing floor. When grain and fruit were brought in from the harvest, various tithes and offerings were mandated. Most of these tithes went to support the priests and Levites, who owned no land of their own. In the rabbinic interpretation of the biblical rules, ten percent of each harvest was to be given to the Levites (ma’aser, the original tithe), and five percent to the priests (t’rumah). Normally, a second tithe was reserved to be brought to Jerusalem and eaten during a pilgrimage celebration. During years three and six of the seven-year sabbatical cycle, this tithe was to be put to use locally, set aside for Levites, strangers, widows and orphans.
Loans. The Torah recognizes loans not for commercial development but to support those in need. The basic mandate was to lend someone dai machsoro, “sufficient for his lack.” The purpose of the loan was to help restore someone to his former situation, not simply to prevent starvation. Lending is strictly regulated in the Torah. Interest could not be charged on loans of money or food. A creditor was forbidden from seizing as collateral tools necessary for the debtor’s livelihood. A garment pledged against a loan was to be returned for the night. A creditor was forbidden to enter a debtor’s home to take a pledge.
Among the Torah’s most radical innovations is the shemitah, the cancellation of all debts every seven years. This practice parallels the sabbatical of the land, as well as the jubilee year, during which almost all land was returned to its original family owners if they had sold it (presumably to stave off poverty). The Torah specifically warns against using the approaching shemitah as an excuse not to lend money to a person in need.
Indentured servitude. As noted above, the Torah recognizes slavery as a last resort—after a person has sold his family land holdings or his labor. The texts that lay out the laws of slavery are not entirely consistent. Scholars debate whether the “Hebrew slave” in Exodus 22 is an Israelite or not; in Deuteronomy 15 the slave is referred to as “your brother,” while in Leviticus 25 the Torah instructs that “your brother” not be enslaved but employed as a wage laborer. In all cases, the law requires that the servant be freed eventually–after six years (Exodus and Deuteronomy), at the jubilee (Leviticus), or when a family “redeemer” can pay off the slave’s debt.
Running through many aspects of these laws is a fundamental egalitarianism. Leviticus expresses it in the statement that all Israelites are “slaves” to God. This egalitarianism was concretized by the periodic cancellation of debts, the freeing of those who have sold themselves into servitude, and the restoration of land sold to pay off debts. While equality was not preserved at all times, conditions would be reset periodically. The purpose (and the condition) of what the Torah calls beracha (prosperity from God; literally “blessing”) is that beracha be shared widely. Even when the Torah recognizes the reality of their being rich and poor, it insists that each person be treated with dignity and justice. especially in moments when a person’s poverty is most evident.
In the Torah there is no overarching term for this system, which rabbinic Judaism calls . The root tz-d-k in the Hebrew Bible generally refers to the quality of justice. Mishpat tzedek means laws that are just or courts that are just, as opposed to law that favors one group or social class. The same form, tzedek, is used to describe measures and weights that are honest and fair in commerce. The form tzedakah occurs predominantly in later biblical compositions—mostly in Second Isaiah, Ezekiel, Psalms, and Proverbs—where it means justice or integrity. Only in Daniel 4:24 is the word tzidka (the same consonants as tzedakah) used to refer particularly to concern for the poor.
In the Torah’s system, those who prospered were reminded of their social obligations as part of the rhythm of daily commerce, the turn of the seasons, and the cycles of years. No one knows to what extent the laws were ever practiced in biblical Israel. Even if the more radical sabbatical laws were never observed, the Torah’s scheme stands as a vivid depiction of an ideal economic system pervaded by a covenantal consciousness.
Let's just talk about what giving and charity does for us and our flesh and soul. First off, the flesh would rather buy something for self or save it or whatever.. this is literally denying your needs and instead giving to your neighbor who has less than you. What greater love than to lay one's life down for the brethren! The Bible teaches us that giving and charity helps our selfishness and greediness. It helps us overcome the thought that more is better.. food and raiment we shall be content. And don't you know that Jesus wants us to be content and peaceful with Him and observing and doing His way and will, and not our own. See, Jesus' yoke is light and easy. We serve a faithful Father and Creator and we believe He is Who He says He is, and He guides us in this life by the power and guidance of the Holy Spirit.
Tzedakah (צְדָקָה)—often translated as charity—is a mainstay of Jewish life. The sages teach that the world was built upon kindness. Tzedakah goes one step beyond. Literally translated as “justice” or “righteousness,” tzedakah tells us that sharing what we have with others isn't something special. It's the honest and just thing to do.
Tzedakah is not limited to gifts of money. Sharing time, expertise, or even a kind smile are all forms of charity.
No matter how much you were blessed with, you can always share with others. Throwing a coin into a charity box every morning (except for Shabbat and Jewish holidays) sets the tone for the rest of the day. So make sure to make it a habit.
Often tzedakah is understood as charitable giving, but there's more to it. Tzedakah (Hebrew: צדקה) is a Hebrew word meaning ''righteousness'' or ''justice''. It comes from the Hebrew root tzadik (Hebrew: צדק). A tzadik is a righteous person, one who pursues justice and righteousness. Unlike the modern Western understanding of charity, tzedakah is an ethical obligation.
Justice and righteousness cannot be bought, they can only be pursued. Yeshua teaches us in the Gospel of Matthew that we should pursue them before God and not for our own gain:
“Be careful that you do not do your tzedakah before men, to be seen by them, or else you have no reward from your Father who is in heaven. Matthew-Mattityahu 6:1
In the time of Yeshua, there were people who thought they could buy themselves into the Kingdom of God. They didn't do tzedakah from a pure heart, dedicated to God, but from a corrupt state of mind to be seen by people:
“Therefore when you do tzedakah, do not sound a trumpet before yourself as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Amen, I tell you, they have received their reward. Matthew-Mattityahu 6:2
Yeshua is crystal clear when it comes to those who thought they could purchase the Kingdom of God. He calls them hypocrites because they strive for their own honor and they don't seek God with right intentions. They have already received their reward in this world, the honor of others.
“But when you do tzedakah, do not let your left hand know what your right hand does, so that your tzedakah may be in secret, then your Father who sees in secret will reward you openly. Matthew-Mattityahu 6:3-4
When we choose to do tzedakah it should never be to impress other people or because it will gain us something in this world. When Yeshua says ''do not let your left hand know what your right hand does'' he does not mean we cannot do tzedakah in public, only when we do so we do it because of a pure heart that is wholeheartedly dedicated to God. We learn from the words of King Messiah that tzedakah is more than a single act of righteousness or justice, it's a lifestyle that can only be pursued by a tzaddik. Therefore:
“Do not lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves do not break through and steal; for where your treasure is, there your heart will be also. Matthew-Mattityahu 6:19-21
Proverbs 19:17
Whoever is generous to the poor lends to the Lord, and he will repay him for his deed.
Hebrews 13:16
Do not neglect to do good and to share what you have, for such sacrifices are pleasing to God.
Luke 6:38
“Give, and it will be given to you. Good measure, pressed down, shaken together, running over, will be put into your lap. For with the measure you use it will be measured back to you.”
Acts 20:35
In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, how he himself said, “It is more blessed to give than to receive.”
2 Corinthians 9:7
Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.
1 John 3:17
But if anyone has the world’s goods and sees his brother in need, yet closes his heart against him, how does God’s love abide in him?
1 Timothy 5:8
But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.
1 Timothy 6:10
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
2 Corinthians 8:12
For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have.
2 Corinthians 8:5
And this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us.
2 Corinthians 8:9
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich.
Deuteronomy 15:10
You shall give to him freely, and your heart shall not be grudging when you give to him, because for this the Lord your God will bless you in all your work and in all that you undertake.
Deuteronomy 15:11
For there will never cease to be poor in the land. Therefore I command you, You shall open wide your hand to your brother, to the needy and to the poor, in your land.
Deuteronomy 26:12
When you have finished paying all the tithe of your produce in the third year, which is the year of tithing, giving it to the Levite, the sojourner, the fatherless, and the widow, so that they may eat within your towns and be filled.
Ephesians 4:28
Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need.
Esther 9:22
As the days on which the Jews got relief from their enemies, and as the month that had been turned for them from sorrow into gladness and from mourning into a holiday; that they should make them days of feasting and gladness, days for sending gifts of food to one another and gifts to the poor.
Galatians 2:10
Only, they asked us to remember the poor, the very thing I was eager to do.
Isaiah 58:10
If you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday.
James 1:17
Every good gift and every perfect gift is from above, coming down from the Father of lights with whom there is no variation or shadow due to change.
James 1:27
Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world.
Luke 12:33
“Sell your possessions, and give to the needy. Provide yourselves with moneybags that do not grow old, with a treasure in the heavens that does not fail, where no thief approaches and no moth destroys.”
Luke 3:11
And he answered them, “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise.”
Malachi 3:10
“Bring the full tithe into the storehouse, that there may be food in my house. And thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you a blessing until there is no more need.”
Matthew 19:21
Jesus said to him, “If you would be perfect, go, sell what you possess and give to the poor, and you will have treasure in heaven; and come, follow me.”
Matthew 25:40
“And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’”
Matthew 5:42
“Give to the one who begs from you, and do not refuse the one who would borrow from you.”
Matthew 6:24
“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”
Proverbs 14:21
Whoever despises his neighbor is a sinner, but blessed is he who is generous to the poor.
Proverbs 14:31
Whoever oppresses a poor man insults his Maker, but he who is generous to the needy honors him.
Proverbs 21:13
Whoever closes his ear to the cry of the poor will himself call out and not be answered.
Proverbs 22:9
Whoever has a bountiful eye will be blessed, for he shares his bread with the poor.
Proverbs 28:27
Whoever gives to the poor will not want, but he who hides his eyes will get many a curse.
Proverbs 28:8
Whoever multiplies his wealth by interest and profit gathers it for him who is generous to the poor.
Proverbs 3:27
Do not withhold good from those to whom it is due, when it is in your power to do it.
Psalm 112:9
He has distributed freely; he has given to the poor; his righteousness endures forever; his horn is exalted in honor.
Psalm 113:7
He raises the poor from the dust and lifts the needy from the ash heap.
Psalm 24:1
A Psalm of David. The earth is the Lord’s and the fullness thereof, the world and those who dwell therein.
Psalm 82:3
Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute.
Romans 12:13
Contribute to the needs of the saints and seek to show hospitality.
Romans 12:8
The one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
We’ll begin with the Old Testament. A mechanism designed specifically to provide for the needs of the poor was built into the Mosaic Law in the form of regulations governing the reaping and gleaning of fields: “When you reap the harvest of your land, you shall not wholly reap the 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 the stranger: I am the Lord” (Leviticus 19:9, 10). Concern for the needy was in fact regarded as part and parcel of Israel’s religious life and an aspect of worship: “He who oppresses the poor reproaches his Maker,” declares Proverbs 14:31, “but he who honors Him has mercy on the needy.” This is why the prophets consistently railed against the rich and powerful who were guilty of “plundering” the poor and “grinding their faces” (Isaiah 3:14, 15).
In the New Testament, the apostle James gives expression to the same idea when he writes, “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world” (James 1:27). When he penned this, James might have been thinking of the poor widow who, according to Jesus, made a greater contribution to the temple treasury than all the rich donors combined, since “out of her poverty she put in all that she had to live on” (Luke 20:4). He may also have had in mind Christ’s memorable words to the “rich young ruler” who wanted to know what he needed to do in order to be saved: “If you wish to be perfect,” Jesus said to this man, “go and sell your possessions and give to the poor, and you shall have treasure in heaven; and come, follow Me” (Matthew 19:21). Another key passage in this connection is Matthew 25:31-46, Jesus’ well known Parable of the Sheep and the Goats, in which the glorious Son of Man tells the righteous, “I was hungry, and you gave Me something to eat; I was thirsty, and you gave Me drink; I was a stranger, and you invited Me in; naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me” (verses 35-36). When the righteous ask Him, “When did we do these things for you?” He responds, “To the extent that you did it to one of these brothers of mine, even the least of them, you did it to Me” (verse 40).
Contributing liberally to the needs of the poor, then, is a cardinal Christian duty. According to Proverbs, it’s one of the marks of the righteous man that he “gives and does not spare” (Proverbs 21:26). But when we’ve said this, we haven’t exhausted what the Scriptures have to tell us on the subject of poverty. Not by a long shot. On a very different and far more radical level the Bible also has a great deal to say about the spiritual advantages of the poor. The kingdom of heaven, as preached by Jesus, is a topsy-turvy place where the first are last, the weak are strong, and the poor are rich: “He has put down the mighty from their thrones and exalted the lowly,” sings Mary in the Magnificat, praising the Lord in anticipation of the coming of this kingdom; “He has filled the hungry with good things, and the rich He has sent away empty” (Luke 1:52, 53). “Blessed are you poor,” says Jesus, “for yours is the kingdom of God” (Luke 6:20). James is perhaps clearest of all: “Let the lowly brother glory in his exaltation, but the rich in his humiliation …” (James 1:9, 10); “Has not God chosen the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?” (James 2:5).
If we put these two thoughts together – that is, if we approach the importance of being generous to the poor in light of the notion that they are actually our superiors in spiritual things – we come to an astonishing conclusion: namely, that Christian giving is not so much a matter of helping the poor as it is of identifying with them and embracing their poverty as our own. Disciples of Jesus are not called to be saviors of the poor but sharers with them. By giving to the needy out of what we have, we cast our lot with them, entering into a kind of mutual bond and solidarity in terms of both want and wealth, “that there may be equality” (2 Corinthians 8:14). The central goal in all of this is spiritual in nature. It’s that each and every one of us should learn to approach God’s throne of grace with the attitude that we are absolutely destitute: “This poor man cried out, and the Lord heard him” (Psalm 34:5) – that’s the mental attitude behind every genuine and effective prayer.
The rabbis defined tzedakah in painstaking detail. Generally, tzedakah is directed to the poor, the hungry, and others who cannot meet their basic human needs. The prime consideration in giving tzedakah is to uphold the dignity and self-esteem of the recipient, and the priorities for giving are ordered in concentric circles, starting from the most personal and proximate. The highest giving priority is to tend to one’s immediate family, then to one’s extended family, one’s community, other communities, one’s country, and the world. Tradition stipulates that giving 10 percent of one’s income “minimally” fulfills the command to perform acts of tzedakah; 20 percent is better. All are commanded to give, even those who are supported by tzedakah themselves. Maimonides, the foremost medieval Jewish philosopher, posed the idea of eight rungs on the ladder of tzedakah – from giving grudgingly, the lowest rung; to lending a person funds, a higher rung; to teaching a person how to be self-sufficient, the highest rung. But even if one performs acts of tzedakah grudgingly, one is nevertheless obligated to give. As the late Yale University legal scholar Robert M. Cover taught, giving out of a sense of obligation, as opposed to voluntary giving, is “the closest thing there is to a Jewish definition of completion as a person…” Of course, the two are not mutually exclusive.
The Babylonian Talmud teaches that non-Jews are also to benefit from tzedakah “for the sake of the paths of peace.” (Gittin 61a) The esteemed Orthodox Torah scholar Rabbi Joseph B. Soloveitchik framed the tension between giving to Jews and non-Jews as follows: “We believe we are the bearers of a double charismatic load, that of the dignity of man, and that of the sanctity of the covenantal community.”
The ancient Greek word “philanthropy” means “the love of humankind.” It typically describes a voluntary or private act to achieve a public good. American philanthropy took root in the late 19th century and, increasing regulation notwithstanding, its independent foundations remain fundamentally non-democratic; they are usually chartered for the sole purpose of carrying out the personal philanthropic goals of the donor.
The hallmark of American Jewish philanthropy has been the “federal” idea, exemplified by Jewish federations and community foundations. In more recent decades, independent Jewish foundations have emerged as a new force in Jewish philanthropy. The juxtaposition of Jewish communal philanthropy (centralized federation giving) and independent philanthropy has created a new landscape for giving. And, of course, many Jews give abundantly to more civic and universal causes as well.
While centralized giving in Jewish life loosely evokes the spirit of tzedakah, contemporary Jewish giving mainly consists of voluntary acts motivated by personal priorities in amounts largely determined by the donor. This is in sharp contrast to the ancient idea of tzedakah in its classical form. However, the two forms of tzedakah converge in their emphasis on the priority of local giving.
The interplay between tzedakah in its traditional formulation and Jewish philanthropy as it is practiced today prompts a rethinking of American Jewish giving and the imposing of a set of important questions:
- How can the Jewish community strengthen its local, centralized, consensus-driven system of giving in an age of individualism, mobility, fragmentation, acculturation, and globalization?
- How can Jewish communal culture more strongly embrace and value the giving of time, service, and forms of “giving” other than gifts of money?
- How do we prioritize the needs of Jews and non-Jews in our giving?
- Can American Jewish philanthropy reclaim the idea of giving funds, time, and service as a matter of obligation rather than as a matter of personal discretion and virtue? If so, what would the concentric circles of giving look like in the world of the contemporary Jew?
- To whom are independent Jewish foundations accountable, and how might they more strategically align themselves with each other and with the larger Jewish communal structure?
These are questions we must face in forging the future. Tzedakah teaches us what is required to be fully human. Philanthropy teaches us what is possible in recognizing God’s image in the world around us and in repairing that world. New thinking and strong leadership will be required for today’s American Jewish community to learn to honor such a noble heritage and to fulfill such promising possibilities.
The word “tzedekah” means “righteousness” and walking upright. The Hebrew word for “saint” is “tzaddik” which is related to tzedekah. Tzedekah is often associated with justice (“mishpat”) and truth (“emet”). The word “tzedekah” is first used in Gen 15.6 with Abraham. Emunah, which is the Hebrew word for “faith” is an attribute of tzedekah, or one who walks in tzedekah. In Deut 24.13 it is associated with an act of kindness. Now, this word will eventually be associated with charity. There are seven biblical commandments addressing charity. They are; Payah, the corners of your field and the gleanings in Lev 19.9; the forgotten sheaves in Deut 24.19; defective grape clusters in Lev 19.10; grape gleanings in Lev 19.10; the poor man’s tithe in Deut 14.28 and loans in Exo 22.25. Added to these, you should not hold back loans as you get close to the Sabbatical year in Deut 15.8-11; the obligation of people who go to Jerusalem to provide for the poor in Deut 16.11 and the provision of leaving produce for the poor in the Sabbatical year in Exo 23.11. Contributions of food were the main form of charity. Money only involved loans, which was also seen as charity. A righteous king is defined as one who has pity on the poor and needy (PSa 27.13). The Woman of Valor in Prov 31.20 stretched her hand out towards the poor. The pious man gives to the needy, and his “righteousness endures forever” (Psa 112.9). Consequently, righteousness is associated with the giving of alms (Prov 10.2). In the book of Tobit, a third century B.C. document, righteousness is beginning to be used as a synonym for “charity” (Tobit 4.10; 12.8-9). The Talmud adopted this saying, “Charity is an obligation based on justice, rather than an optional act based on compassion.” Of course, giving won’t deliver you from death, but faith without works is dead. Now, emunah is the Hebrew word for faith and it means confidence, action. There are three elements to faith. To get a visual of this, draw a triangle. On one side write “mitzva’ot” which means “commandments” or “good works.” On another side write “Da’at” which means knowledge. On the third side, write “ahav” which means love. Now love is translated “charity” in 1 Cor 13.13 and we know charity is associated with “tzedekah” and justice, a social giving for charitable purposes (p. 16 and p. 635, Hertz Daily Prayer Book). All three elements must be working in conjunction to have faith. The Rabbi’s taught that charity and kindness are as important as all the “mitzvot” put together, and so did Yeshua in Matt 22.37-40, where he said that we should “love our neighbor.” Now, love is the same as charity, and charity is the same as the Hebrew “tzedekah” which means something you do that will benefit and assist others. Like immersion (tevilah), this was part of everyone’s daily life. There are many layer’s of biblical giving, and the people kept back some in order to give. 1 Cor 11.1-2 says that we are to imitate the Messiah. It doesn’t need to be “showy” or “gimmicky” which is rampant today because people are encouraged to give “to something” rather than “to someone in need.” Greater love (to benefit or assist) has no man, than he lays down his life (gives) for his friends. God doesn’t need our assets, he wants our hearts, and we benefit. In Part 5. we are going to get into this subject a little deeper. We will begin by talking about tithing, the “terumah”, tzedekah and alms. We will start with Mal 3.8 and talk about how this is a deceptive verse in the way it is translated. The word for contributions, or offerings, is the word “terumah” in Hebrew. So, what is a “terumah?” We will look into the “ma’aserot and the terumot” (tithes and offerings/contributions) and we will see why it is not taught and why so many teachers of the Scriptures don’t know enough about it. Because of that, these teachers threaten people who do not tithe or give offerings with a curse (Mal 3.8-9) for “robbing ” God, but that is not correct and good people have suffered a lot of guilt because their “teachers” are ignorant. We are going to break all of this down and show you the truth in this teaching on Tithing and Biblical giving. Hopefully, it will set some of you free from the guilt that has been put upon you over the years and will shed some light on these verses. Remember, the truth that you know will set you free.
The definition of charity
The word “charity” appears in the Bible many times, but its meaning might not be clear to everyone. So, what does the Bible say about charity? Put simply, charity is love in action. It’s not just giving money to someone in need; it’s giving of yourself. When you give charity, you show compassion, kindness, and love.
What is the definition of charity according to the Bible?
The word “charity” appears in the King James Version of the Bible just under forty times, and it is translated from the Greek word koinonia, which means “fellowship, sharing in common, communion.” Vine’s Complete Expository Dictionary says koinonia “is used . . . of the gift which each Christian has received from God for the benefit of others,” and Thayer’s Greek-English Lexicon says it is “used of giving to the poor.”
So, what is the biblical definition of charity? We see from these definitions that charity is giving to those in need—giving with no strings attached and expecting nothing in return. It is an act of love.
What are the different types of charities mentioned in the Bible?
There are at least two different types of charities mentioned in the Bible. The first type is giving to the poor and needy out of a sense of compassion. This is the most common type of charity mentioned in Scripture, and it is something that God commands His people to do. The second type of charity is giving to support the work of Christian missionaries or other Christian ministries. This type of giving is often called “faith-based giving” or “missions giving.” Both types of giving are important, and both are commanded by God.
The importance of charity
One of the most important things we can do is to help others. The Bible tells us that faith without deeds is dead. In other words, it’s not enough just to have faith. We have to show our faith through our actions. Charity is one of the most important ways we can do this.
Why is charity important according to the Bible?
“And now these three remain: faith, hope and love. But the greatest of these is love.” 1 Corinthians 13:13
God’s Word is clear that love is the greatest of all things. Love never fails (1 Corinthians 13:8). It always protects (1 Corinthians 13:7), always trusts (1 Corinthians 13:7), always hopes (1 Corinthians 13:7), always perseveres (1 Corinthians 13:7).
Charity, or love in action, is at the very heart of the Christian faith. The Bible says that faith without works is dead (James 2:17). In other words, our faith must be evidenced by our actions. And one of the most important ways we can put our faith into action is by giving to those in need.
The Bible has a lot to say about charity. In fact, the concept of giving to those in need is woven into the fabric of Scripture from beginning to end. Here are just a few examples:
Genesis 12:10-20 tells the story of Abram (later called Abraham) and his wife Sarai being stranded in a foreign land and being cared for by the king because of a severe famine. Abram was so blessed by God that he was able to return the favor when another group came through his land during a famine and needed help.
Leviticus 19:9-10 says, “When you reap the harvest of your land, do not reap more than you need to feed yourself and your family; leave some for strangers who live within your gates. I am Yahweh your God!” God’s people were instructed not only to take care of their own families but also to have enough left over to give generously to those who were less fortunate—even strangers who happened to live in their vicinity.
Deuteronomy 15:11 says, “There will always be some among you who are needy and poor; so I command you this day—I solemnly command you—to be generous and openhanded toward your fellow Israelites in need…” Once again, God’s people are called to generosity—this time specifically toward their “fellow Israelites in need.” But this principle can be applied more broadly as well; we are also called to give generously to those within our own “tribe,” so to speak—those with whom we share a common bond or connection.
The book of Acts tells us that from the very beginning, Christians were known for their generosity toward those in need (see Acts 2:42-47; 4:32-37; 11:27-30). And throughout Scripture we see countless examples of God using His people as channels of His grace and generosity toward others— whether it was Moses providing water for the Israelites in the desert (Exodus 17), Elijah providing food for a widow and her son during a famine (1 Kings 17), or Esther risking her life to save her people from extermination (Esther 4).
In Matthew 25 Jesus tells us that when we feed the hungry, give drink to the thirsty, welcome strangers, clothe the naked, visit prisoners or care for the sick, we are doing it unto Him (Matthew 25:35-40). This means that when we reach out in love and compassion to those who are hurting or suffering in any way, we are actually reaching out and touching Jesus Himself. What an honor and a privilege!
Blessings flow both ways when we exercise charity toward others; not only do those in need receive help and hope, but we ourselves are blessed as well. As Jesus said in Matthew 10:42 “And if anyone gives even a cup of cold water [in charity] only because it belongs to Me . . . Truly I tell you . . . nothing will lose its reward [in heaven].
What are the benefits of charity mentioned in the Bible?
There are many benefits of charity mentioned in the Bible. charity is important because it helps us to grow in love, to develop a giving heart, and to be a blessing to others.
One of the benefits of charity is that it helps us to grow in love. 1 Corinthians 13:4-5 says, “Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It does not dishonor others, it is not self-seeking, it is not easily angered, it keeps no record of wrongs.” When we give to others out of love, we are growing in the fruit of the Spirit and becoming more like Jesus Christ.
Another benefit of charity is that it develops a giving heart. 2 Corinthians 9:7 says, “Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver.” When we give cheerfully and generously out of a desire to bless others, God blesses us in return. We become more like Jesus Christ, who was always giving and always seeking to bless others.
A third benefit of charity is that it helps us be a blessing to others. Galatians 6:10 says, “Therefore, as we have opportunity, let us do good to all people.” When we give charitably to those in need, we are fulfilling the commandment to love our neighbor as ourselves. We are also following in the footsteps of Jesus Christ, who went about doing good and healing all who were oppressed by the devil (Acts 10:38).
The examples of charity
Who are some examples of people who showed charity in the Bible?
The Bible is full of examples of God’s people showing charity. Here are just a few:
-Abraham routinely showed hospitality to travellers, even though it meant putting his own safety at risk (Genesis 18:1-8).
-Moses’ parents hid him from the Egyptian authorities when they realized he was in danger, even though it meant they could be put to death themselves (Exodus 2:1-10).
-The prophet Elijah was cared for by apoor widow and her son when he was exhausted and in need of help (1 Kings 17:8-24).
-The Good Samaritan went out of his way to help a Jew who had been attacked by robbers, even though Jews and Samaritans were enemies (Luke 10:25-37).
These are just a few examples of people in the Bible who showed charity. As Christians, we are called to follow their example by being compassionate and caring for those in need.
What are some examples of acts of charity mentioned in the Bible?
The Bible has a lot to say about charity. In the Old Testament, we are instructed to give generously to the poor and needy and to show hospitality to strangers. In the New Testament, Jesus speaks often about charity, and he gives us the parable of the Good Samaritan as an example of how we should help those in need.
There are many acts of charity mentioned in the Bible, but here are a few examples:
– Giving generously to the poor and needy (Proverbs 14:31; 19:17; 22:9; Isaiah 58:7; Matthew 25:34-40)
– Showing hospitality to strangers (Exodus 22:21-22; Leviticus 19:33-34; Matthew 25:35)
– Helping those in need (Proverbs 31:8-9; Luke 10:25-37)
The recipients of charity
When we think of charity, we often think of giving money to a cause, or volunteering our time. But the Bible has a lot to say about who the recipients of our charity should be.
Who are the recipients of charity according to the Bible?
There are many verses in the Bible that talk about doing good and giving to those in need. In general, the recipients of our charity should be anyone who is in need, whether it’s someone who is hungry, thirsty, a stranger, naked, sick, or in prison.
One of the most well-known verses about giving is from Matthew 25:40, where Jesus says, “The King will reply, ‘Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me.’” This verse reminds us that when we help others, we are helping Jesus himself.
Other verses that talk about giving to those in need include:
-Proverbs 19:17 – “Whoever is kind to the poor lends to the LORD, and he will reward them for what they have done.”
-Luke 12:33 – “Sell your possessions and give to the needy. Provide purses for yourselves that will not wear out, a treasure in heaven that will never fail, where no thief comes near and no moth destroys.”
-1 John 3:17 – “If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be in that person?”
These verses make it clear that God wants us to help those who are less fortunate than us. When we give to others out of kindness and love, God sees it as an act of worship and He promises to bless us for it.
What are the requirements for receiving charity mentioned in the Bible?
There are a few requirements that are mentioned in the Bible for those who receive charity. These requirements are meant to ensure that those who are in need are the ones who receive the assistance, and not those who are able to take care of themselves.
First, the Bible says that those who receive charity should be honest and have a good reputation. This means that they should not be known for being lazy or dishonest. Second, they should be in need of assistance. This could be due to poverty, illness, or any other number of reasons. Third, they should be willing to work if they are able. This shows that they are willing to help themselves as much as possible and are not just looking for a free ride.
Those who meet these requirements will be welcomed to receive charity from Christians. We are called to help those in need, and these requirements help to ensure that those who truly need our assistance are the ones who receive it.
The giving of charity
The Bible has a lot to say about charity and the giving of money to help those in need. In the Old Testament, God tells his people to care for the poor and the widows and to not take advantage of them. In the New Testament, Jesus speaks about how giving to those in need is one of the most important things we can do.
Who should give charity according to the Bible?
There is no doubt that the Bible commands us to give to those in need. Jesus said, “Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me” (Matthew 25:40). But who, specifically, should we give to? Does the Bible have anything to say about that?
The answer is found in 2 Corinthians 8 and 9. In these two chapters, Paul is talking about the collection of money for the relief of the saints in Jerusalem. He commends the church in Macedonia because they gave “not only out of generosity but also out of a real love” (2 Corinthians 8:8). They gave even though they were going through a severe trial themselves. They gave ” voluntarily” and “eagerly” (2 Corinthians 8:3-4).
In contrast, Paul says that the churches in Achaia had been lax in their giving. He says that they should follow the example of the Macedonian churches and “excel still more” (2 Corinthians 8:7). He urges them not to give begrudgingly or under compulsion, but to give “generously and cheerfully” (2 Corinthians 9:7).
So, according to Paul, we should give generously and cheerfully to those who are in need. We should not give begrudgingly or under compulsion. We should not wait to be asked; instead, we should look for opportunities to serve those around us who are in need.
How should charity be given according to the Bible?
The Bible has a lot to say about how we should handle our money. In fact, one out of every ten verses in the entire Bible deals with how we are to handle money and possessions.
When it comes to giving, the Bible tells us that we should give cheerfully and generously, without expecting anything in return (2 Corinthians 9:7). We are also told that our giving should be done in secret (Matthew 6:3-4).
There are many ways to give charitably. We can give our time, our talents, or our possessions. When it comes to giving our possessions, the Bible gives us some guidelines on how to go about it.
The first thing to keep in mind is that everything we have belongs to God (1 Chronicles 29:14). This includes our time, our talents, and our possessions. Because they belong to God, we are to use them for His glory (1 Corinthians 10:31).
When it comes to giving our possessions away, the Bible tells us to be generous and willing to share with others (Proverbs 11:24-25). We are also told not to hoard our possessions or be stingy with what we have (Proverbs 23:4-5).
Finally, we are told that when we give to those in need, we are actually lending to the Lord (Proverbs 19:17). And when we lend to the Lord, He will repay us abundantly!
“Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.” (1 Corinthians 8:1, KJV)
Some critics claim that the word “charity” is either wrong or outdated. Newer translations use the word “love” instead. The Greek word at issue is “αγαπη (agapē)”. Thayer defines this word as “brotherly love, affection, good will, love, benevolence” (Thayer’s Greek Definitions). The definition of “charity” is “benevolent goodwill toward or love of humanity” (Merriam-Webster). The English word “charity” comes from the Latin “caritas”, which means “Christian love” as opposed to sexual love (Online Etymological Dictionary). Throughout history, Latin theologians such as Augustine have used “caritas” as a term of art to refer specifically to Christian love (On Christian Doctrine, 3.10.16). Whenever “charity” appears in the KJV, it is in reference to Christian love toward fellow Christians (the following are all 24 verses that have “charity”):
“Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth.” (1 Corinthians 8:1)
“Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up,… Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away…. And now abideth faith, hope, charity, these three; but the greatest of these is charity.” (1 Corinthians 13:1-4, 8, 13)
“Follow after charity, and desire spiritual gifts, but rather that ye may prophesy.” (1 Corinthians 14:1)
“Let all your things be done with charity.” (1 Corinthians 16:14)
“And above all these things put on charity, which is the bond of perfectness.” (Colossians 3:14)
“But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:” (1 Thessalonians 3:6)
“We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth;” (2 Thessalonians 1:3)
“Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned:” (1 Timothy 1:5)
“Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.” (1 Timohy 2:15)
“Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.” (1 Timothy 4:12)
“Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.” (2 Timothy 2:22)
“But thou hast fully known my doctrine, manner of life, purpose, faith, longsuffering, charity, patience,” (2 Timothy 3:10)
“That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.” (Titus 2:2)
“And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.” (1 Peter 4:8)
“Greet ye one another with a kiss of charity. Peace be with you all that are in Christ Jesus. Amen.” (1 Peter 5:14)
“And to godliness brotherly kindness; and to brotherly kindness charity.” (2 Peter 1:7)
“Which have borne witness of thy charity before the church: whom if thou bring forward on their journey after a godly sort, thou shalt do well:” (3 John 1:6)
“These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots;” (Jude 1:12)
“I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.” (Revelation 2:19)
“Charity” is therefore an accurate translation of “αγαπη”. Some might say that in our day “charity” only refers to the giving of donations. Even if that were true, it does not follow that “charity” in the KJV is an error or outdated. Rather, it shows that our culture has strayed far from the Bible’s scope of what is meant by “charity”.
Great scholars are often quoted in many writings regarding tzedakah. A famous medieval Jewish scholar was Rabbi Moshe ben Maimon; his writings are called the Maimonidies.
Many writings refer to the pushke . Most Jewish homes had a blue and white tin box for the deposit of tzedakah coins for charity. From early childhood, Jewish children learned their responsibility was to care for other Jews in need. Though the methods are now more complex, the motivation for tzedakah endures through the centuries: to sustain the Jewish people, to enhance the Jewish life and to strengthen the Jewish community for today and the future.
.jpg)
No comments:
Post a Comment