Charity for bums.

[Ephraim Ben Noach]

What would you guys say to a bum to get them to think about G-d?

[muman613]

What would you guys say to a bum to get them to think about G-d?

Well, calling them Bums could be considered derogatory. A Jew is commanded to give with a loving heart, because we are moved to help a brother in need. The commandment of giving is to help both the giver and the receiver. The best kind of Charity is the kind where the receiver doesn't know the giver, because giving can cause the giver to become arrogant.

What to say to the 'poor person'? One thing would be to say that they should use the money being given for their health, for their blessing, and for their good fortune. You should not attempt to proselytize them (and they should not attempt to proselytize you either). Tell them that Hashem/G-d loves them and that things will turn around for them if they truly want to live a blessed life.

This is my advice.

[Zelhar]

I generally don't give anything to street beggars and door steppers because I don't think they deserve any special treat out of my pocket. The reason they don't do more productive work is that apparently begging pays for them. I am not going to incentivize them any further. Also many bums are addicted to booze or drugs and in case of addicts you should never give them cash because that's just going to enable their self destructive habit.

I know an elderly lady who came to Israel from Mumbai, India and she returns to visit there a couple of times a year. She told me she never gives beggars a coin for free but often she offers child beggars to pay for them for help in cleaning or carrying things for her, and the odd thing is many of them reject the offer they rather just beg for free pennies.

[muman613]

There are times I find that there are no beggars when I need to give. This is why I give when I have the opportunity to do so. It should be obvious that some people who make a 'living' off of being a beggar should not be encouraged to do so. But there are definitely many people who are just going through a bad time and a little help from a righteous individual will provide the incentive for them to change their life.

It seems that people just make an assumption that a person is an alcoholic or a drug user. This should not be the first assumption as a Jew is instructed to give everyone the benefit of the doubt, unless given reason to believe otherwise, we should not make these assumptions.

In general I think that if a person is habitually begging then they may have mental problems which we don't even comprehend. Judaism posits that every human being has a desire to give rather than to take, and only once a person has totally given up then they may fall into the habitual beggar category. But my experience is that many people can be returned to the correct path with just a little bit of support through kind words and being polite.

The commandments of the Torah concerning giving are primarily concerned with a Jew supporting his fellow Jew. These commandments are very clear, and a Jew who wants to observe Torah must observe these commandments as much as they observe the commandments of Shabbat and Kashrut. But I have heard it taught that while our first responsibility is to our brothers and sisters of the nation of Israel, we also have a responsibility to support all those in need in their times of distress.

Below are the 'laws of Charity' according to the Shulchan Aruch (Code of Jewish law):

http://www.torah.org/learning/halacha/classes/class95.html

The Laws Pertaining to Tzedakah

1. It is a positive mitzvah to give charity to the poor of Israel, as [Deuteronomy 15:8] states: "You shall surely open your hand for him," and [Leviticus 25:36] states: "And your brother shall live with you." Whoever sees a poor man requesting help and turns away from him without giving him charity violates a negative command, as [Deuteronomy 15:7] states; "Do not close your heart or shut your hand from your poor brother."

Charity is the sign of the descendants of our Patriarch Abraham, as [Genesis 18:19] states: "for I know him; that he will command his children... to perform tzedakah."

The throne of Israel will not be established and the true faith will not stand except through tzedakah, as [Isaiah 54:14] states: "I shall be established through tzedakah." Giving tzedakah supersedes all the sacrifices, as [Proverbs 21:3] states: "The performance of tzedakah and judgement will be more desirable before G-d than an altar." Israel will be redeemed only through tzedakah, as [Isaiah 1:27] states: "Zion will be redeemed through judgement and those who return to her through tzedakah."

A person will never become poor because of giving tzedakah, nor will any evil or damage come because of tzedakah, as [Isaiah 32:17] states: "The work of tzedakah is peace." Whoever, shows mercy will have mercy shown towards him, as [Deuteronomy 13:18] states: "He will grant you mercy, have compassion on you, and make you flourish." In contrast, the lineage of anyone who is cruel is a matter of question.

The Holy One, blessed be He, is close to the call of the poor, as [Job 34:28] states: "And He hears the cries of the poor." Accordingly, one should take great care lest they cry out, for a covenant has ben established with them, as [Exodus 22:26] states: "And it shall come to pass that he will cry to Me, and I will hear, for I am compassionate." The Jerusalem Talmud (see Shir Hashirim Rabboh 6:11) states: "The door which will not open for the poor will open for the physician."

A person should meditate on the fact that, at every moment, he asks G-d for his livelihood. Just as he requests that the Holy One, blessed be He, hear his cry, so too should he hear the cry of the poor. He should also meditate on the fact that the wheel of fortune turns constantly, and ultimately either he, his children, or his grandchildren will need to receive charity.

A person should not think: How can I reduce my wealth by giving it to the poor? He must realize that the money is not his, but rather a trust granted to him in order to carry out the will of the One who entrusted it to him. This is the portion which he will ultimately receive for all his labor in this world, as [Isaiah 58:8] states: "Your tzedakah will proceed before you." Tzedakah wards off harsh decrees and prolongs one's life.

2. Every person is obligated to give charity according to his potential, even a poor man who derives his livelihood from charity. If he has some money of his own which he does not invest in business, he is permitted to take charity since the principal is not invested in a manner which will allow him to live off the profits. Nevertheless, since he has a base which could provide an income, he is obligated to give tzedakah from what is being given him.

Even if he is able to give only a small amount, he should not hold himself back, because the small amount he gives is equivalent to a large amount given by a rich man. In this vein, {Menochos 110a] states: When [Leviticus 1:9] describes a burnt offering of a beast, it uses the expression "a fire-offering, a pleasing fragrance"; when it (ibid. 1:17) describes the burnt offering of a fowl, it also states: "a fire-offering, a pleasing fragrance"; when it (ibid. 2:9) describes the meal offering, it also states: "a fire-offering, a pleasing fragrance." This teaches that there is no difference whether one gives a lot or a little, so long as one directs one's heart to one's Father in Heaven.

Nevertheless, anyone who has no more than what is necessary for his own livelihood is not required to give tzedakah, for one's own livelihood has precedence over that of any other person.

3.How much should be given to poor person? "Enough to meet all his needs" (Deuteronomy 15:8). This applies to a poor man who receives charity without anyone knowing of it. The people of his city are obligated to give him enough for all his needs, allowing him to maintain the same standard of living as before he became impoverished.

In contrast, if a poor man goes around collecting alms, it is necessary to give him a small donation according to his stature. At the very least, in the entire city, he should be given enough bread and food for two meals each day and a place to sleep.

We must support and clothe the gentile poor together with the Jewish poor, as an act of peace.

Rosh Hashanah is only 3 weeks away. We should be giving more Charity, supporting more good causes, and asking all those we have offended for forgiveness, and asking Hashem for forgiveness for our transgressions...

[muman613]

I am reminded of a 'professional beggar' I saw many, many years ago in Venice Beach...

This guy would sit in a wheelchair in front of a 7/11 and ask people going into the store for money. He would give them a sob story and would often get a dollar or some coins. But once while I was waiting for a friend who went into the 7/11 I noticed the guy roll around to the side of the store and stand up and start counting the big wad of bills he had collected. It was then I knew that some people certainly take advantage of charity.

We should be aware that there are cheaters and stealers out there. But this should not harden our hearts against all those people who are hungry and truly suffering.

[Zelhar]

Muman you live in California the same state as the featured "surfer dude" who lives off welfare and food stamps and somehow can afford to eat lobsters, buy cigs and refuel his SUV. It looks like your state and federal welfare systems take good care of the bum in California thanks to the  they collect from YOU. Why do you feel the need to spend more money out of your pocket on these people ?

Its not that there aren't real people who need money, but they are usually not the types that jump on your car window in a traffic jam or lurk in some busy street in mid town. These are professional beggars and often they are also thugs who beat up and chase away other beggars out of "their" territory.

You should really choose the recipients of your charity more carefully.

[muman613]

Muman you live in California the same state as the featured "surfer dude" who lives off welfare and food stamps and somehow can afford to eat lobsters, buy cigs and refuel his SUV. It looks like your state and federal welfare systems take good care of the bum in California thanks to the  they collect from YOU. Why do you feel the need to spend more money out of your pocket on these people ?

Its not that there aren't real people who need money, but they are usually not the types that jump on your car window in a traffic jam or lurk in some busy street in mid town. These are professional beggars and often they are also thugs who beat up and chase away other beggars out of "their" territory.

You should really choose the recipients of your charity more carefully.

Zelhar,

I just hope that you find people to give to... Don't worry about my charity, I give to many diverse causes during the holidays. It seems to me you always assume the worst about these people. I have outlined the concept of 'benefit of the doubt' and  this is the proper path (according to my understanding) for a person to follow.

The original question was concerning 'bums' which is a generic (derogatory) word for beggars. Does it have the connotation as a 'professional beggar'? I am not aware of that connotation. I have drawn the distinction between a true poor person and a person who has no intention of working.

[Zelhar]

I live in a socialist country with very generous "safety net". I know how the system work here and I know most of the people who beg don't deserve a penny. The people who do deserve help are usually sick and elderly and they don't hang out in the street and harass people, they are too weak or disabled to do that.

Unless someone has a very serious medical problem, there is no real reason why he/she would resort to begging for change on the street. They are all entitled to welfare services and they will not go hungry.

BTW allot of the charity foundations are a scam as well that spend most of the donated funds paying hefty paychecks to their managers and the rest is redirected to their spam telemarketing and advertising budget.

[muman613]

I live in a socialist country with very generous "safety net". I know how the system work here and I know most of the people who beg don't deserve a penny. The people who do deserve help are usually sick and elderly and they don't hang out in the street and harass people, they are too weak or disabled to do that.

Unless someone has a very serious medical problem, there is no real reason why he/she would resort to begging for change on the street. They are all entitled to welfare services and they will not go hungry.

BTW allot of the charity foundations are a scam as well that spend most of the donated funds paying hefty paychecks to their managers and the rest is redirected to their spam telemarketing and advertising budget.

So you have an excuse to avoid doing a commandment... Very nice... I have to say I don't agree with your view of the world. Maybe it is because I have had different experiences than you but I completely don't know how you can be so cruel. Just pray that you should never need anything from anybody in the future..

I know the organizations which I give to. I know that the money is reaching the people who are in need. You see most charitable organizations keep a record of where the money goes, and you can talk to the people they have helped. One of the organizations I support is called Ezra Torah which supports Torah scholars through a variety of programs. Another is Meir Panim which feeds and provides Israeli poor children with Passover seders, etc. To cast aspersions on all charitable organizations is terrible in my opinion.

http://www.ezrastorah.org/

[muman613]

The purpose of the commandment is not only to help the poor person. It is just as much a commandment to help the giver be a more compassionate person. This is why Tzedakah is so important from a Jewish perspective. You must go out and look for a real poor person to give to in order to fulfill the commandment.

[muman613]

Just to reinforce my point the following material from Machon-Mamre explains:

http://www.mechon-mamre.org/jewfaq/tzedakah.htm

The Obligation of Tzedakah

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), tefillah (prayer) and tzedakah can reverse the decree.  See Days of Awe.

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 one should give so much that he would become a public burden, nor more than twenty percent of his assets even if he would not 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.  In particular, Jewish legal scholars, teachers, and rabbis must make their living at something other than teaching the Oral Torah and relying on charity, even if this entails hardships for them, lest they profane God's name, and lose their part in the World to Come.  Unfortunately, many rabbis have failed to take this seriously in recent generations; some have brazenly gone so far as to say that the public must support them, and that they are forbidden to work.

If a person is truly in need, however, and has no way to obtain money on his own, he should not feel embarrassed to accept tzedakah.  No one should feel too proud to take money from others.  In fact, it is considered a transgression to refuse tzedakah.  One who would sooner die than to accept tzedakah, when he must do so in order to survive, is as if he sheds his own blood.

[Zelhar]

But I am a cheap Jew.

[muman613]

But I am a cheap Jew.

Oy vey... I know you are a good Jew Zelhar, I hope you don't think I am opposing you...

[muman613]

Let me state this... I think JTF is a very good organization to contribute tzedakah to.

I pledge to make a contribution by Rosh Hashana this year..

[Zelhar]

Oy vey... I know you are a good Jew Zelhar, I hope you don't think I am opposing you...

It looks like we hold opposing views on this matter but that's ok I know it's nothing personal.

[muman613]

This article discusses how we can give Tzedakah (Charity) with our words... For those interested in the whole concept of charity from the Jewish perspective...



http://www.shemayisrael.co.il/publicat/hazon/tzedaka/Tzedakah_With_Words.html

Tzedakah With Words

The Journey to Unity - 65

Tzedakah With Words:

"And draw out your soul to the hungry, and satisfy the afflicted soul" (Isaiah 58:10).

Rashi explains: "You shall draw out your soul to the hungry with consolations of good words."

Rabbi Samson Raphael Hirsch explains: "You will not be satisfied by giving bread to the hungry; you also bring your heart to him, and your soul comes personally near to his, for you know how to receive and refresh the soul that is starving for comfort and encouragement, or for instruction and advice."

Dear Friends,

In this letter, we will discuss another form of tzedakah which we can do. It is the sharing of our emotional and spiritual resources with those in need. This too is an expression of tzedakah, and this teaching can be found in one of the classical texts of Jewish ethics, "The Ways of the Tzadikim." In the following quote from this work, we are reminded that kind words are also a form of tzedakah:

"And a human being receives great reward in speaking words of compassion to the heart of a poor person...Therefore in speaking, one must clothe himself in tzedakah to speak to a poor person's heart. His words must be gentle to the destitute; he must console him in his adversity and in his ill fortune, and he must honor and uplift him." (The Gate of Compassion)

A similar teaching is found in the "Sefer Ha-Chinuch," a classical work on the 613 mitzvos of the Torah. In its discussion of tzedakah, it states:

"The principle of the matter is that whoever benefits his fellow - whether with goods, food, or any needs of his, or even with good words, words of comfort - it is all included in the mitzvah of tzedakah, and his reward will be very great." (Mitzvah 479)

The "Shulchan Aruch" - the classical compendium of Torah law - therefore states:

"One needs to give tzedakah with a happy face, with joy, and with the goodness of his heart; moreover, he should empathize with the poor person in his suffering and speak to him words of comfort. And if he gave (tzedakah) with an angry and scornful face, he loses his merit." (Yoreh Deah 249:3).

A noted commentator on the Shulchan Aruch, the Sifsei Kohen, reminds us that if someone gives tzedakah with an angry and scornful face, he is violating the prohibition, "Let your heart not feel bad when you give to him" (Deuteronomy 15:10). For the unfriendly face reveals what is in the heart; in fact, the Hebrew word for "face" is panim, a word which is derived from p'nim - the inside of a person or object. Most of us do not think of ourselves as the kind of people who feel bad inside when they help others and who show it on their faces or through their tone of voice; however, the true test of our character is when someone approaches us for help when we are under pressure, rushed, or simply very busy. Do we respond in a warm and friendly manner, or do we respond in an annoyed manner? It may be natural to feel annoyed when we are interrupted in the middle of an important project, but we can overcome this tendency by remembering that we are only the custodians of the resources that the Compassionate One has blessed us with. The person who approaches us for help is therefore a Divine messenger who remind us of our purpose within creation: to serve and to give.

The Talmud teaches that one who gives even a small coin to a poor person is blessed with six blessings, but one who soothes him with words is blessed with eleven blessings (Baba Basra 9b). This teaching is based on a prophecy in the Book of Isaiah. In this prophecy, Isaiah first outlines six blessings to those who feed the hungry, clothe the naked, and shelter the homeless (58:7-9). He then outlines the following eleven blessings to those who speak with compassion to the needy:

"And draw out your soul to the hungry, and satisfy the afflicted soul; then even in darkness will your light shine forth, and your deepest gloom will be like the noon. Then the Compassionate One will guide you always, satisfy your soul during a period of drought, and strengthen your bones. And you shall be as a watered garden, like a spring of waters whose waters do not run dry. Ancient ruins will be rebuilt through you, and you will restore generation-old foundations; and they will call you, 'repairer of the breech' and 'restorer of paths for habitation.' " (58:10-12)

The giving of tzedakah should therefore be accompanied by loving, uplifting, and comforting words. But what if a poor person comes to us, and we have nothing to give? The Midrash states that Rabbi Levi found an answer to this question in the above words of the Prophet Isaiah: "Draw out your soul to the hungry" (Isaiah 58:10). This teaches us, says Rabbi Levi, that if we do not have what to give him, then we should at least comfort him with words. Instead of sending him away in a cold and abrupt manner, we should let him know that our soul empathizes with his plight (Leviticus Rabbah 34:15).

This teaching is also codified in the Shulchan Aruch:

"If a poor person asks him for tzedakah, and he has nothing to give him, he should not be harsh with him and raise his voice; rather, he should soothe him with words and demonstrate through his good heart that he would like to give, but that he lacks the means." (Yorah Deah 249:4)

Tzedakah with words is not only for those who are poor in material goods. There are periods in a person's life when he or she may be in a state of emotional and/or spiritual poverty. To such an individual, loving and uplifting words can be a form of emotional and spiritual nourishment which revive the spirit and the soul. And when we revive someone through words of compassion, comfort, and hope, we are also emulating the compassionate ways of our Creator:

"For thus said the High and Exalted One, Who abides forever and Whose Name is Holy: I abide in exaltedness and holiness, but I am with the despondent and lowly of spirit - to revive the spirit of the lowly and to revive the heart of the despondent." (Isaiah 57:15)

Shalom,

Yosef Ben Shlomo Hakohen (See below)

Related Teachings:

1. The Mussar movement, which began in the 19th century, was dedicated to renewing the inner spirit of Torah through the study of Torah teachings related to ethics and character development. The following story is told about Rav Yisrael Salanter, the founder of this movement:

A disciple once saw Rav Salanter conversing about mundane matters with a man on the street. Later, during a Torah discussion on the importance of minimizing idle conversation, the disciple asked his teacher about the light and seemingly idle conversation that he had with the man on the street. In his humility, Rav Salanter was not offended by the question. He explained that the man with whom he was speaking was depressed, and it was a great chesed - act of lovingkindness - to cheer him up. "Now," said Rav Salanter, "how could I cheer him up? With talk about self-discipline and fear of God? The only way was with light, pleasant conversation about worldly matters." (From "Sparks of Mussar" by Rabbi Chaim Ephraim Zaitchik - Feldheim: www.feldheim.com  )

2. Each human being is created in the image of the Ultimate Giver, and each human being has something unique and special to give to the world. We therefore need each other, and we should therefore honor and cherish each other. This is why the Talmud teaches in the name of Shamai:

"Greet every human being with a "sever panim yafos" - a warm, cheerful, and pleasant countenance" (Pirkei Avos 1:15).

When we greet someone with a warm, pleasant, and cheerful countenance, we are demonstrating to them that we are glad they are in this world! This is one of the most precious gifts of love that we can give to another human being. It is a life-giving gift, for a warm and cheerful countenance can lift the spirits of the person we are greeting. In this spirit, our sages give the following commentary on the above teaching about greeting every human being with a "sever panim yafos": This teaches us that if one gives his fellow human being all of the gifts in the world but with a downcast face, it is considered as if he gave him nothing at all. But if one welcomes his fellow human being with a warm and cheerful face, even though he unable to give him anything, it is considered as if he gave him all of the most valuable gifts in the world. (Avos D'Rabbi Nosson 13)

3. One of the best ways of giving tzedakah with words to those in need of emotional and spiritual nourishment is helping them become fully aware that they were created in the image of the Ultimate Giver; thus, they too have something special to give to the world. A source for this idea can be found in the following teaching of Rabbi Akiva in the Mishnah (Pirkei Avos 3:18):

"Beloved is the human being who was created in the Divine image; it is indicative of a greater love that it was made known to him that he was created in the Divine image, as it is said (Genesis 9:6): 'For in the image of God He made the human being.' "

It is not enough to have great potential if one is unaware of this potential. This is why Torah - the Divine Teaching - makes us aware that we were created in the Divine image, with the capacity to love and to give. We should therefore emulate our Creator by helping others to become aware that they were created in the Divine image, with the capacity to love and to give.

Hazon - Our Universal Vision: www.shemayisrael.co.il/publicat/hazon/

[Confederate Kahanist]

Muman you live in California the same state as the featured "surfer dude" who lives off welfare and food stamps and somehow can afford to eat lobsters, buy cigs and refuel his SUV. It looks like your state and federal welfare systems take good care of the bum in California thanks to the  they collect from YOU. Why do you feel the need to spend more money out of your pocket on these people ?

Actually this is due to the fact that Obongo waived the requirements for one to get foodstamps, they must have or be looking for work.

[Ephraim Ben Noach]

I use to try to help homeless people when I could, heck onetime a man pulled a knife on my friend and I, when we tried taking the food that he took out of the dumpster at KFC. We were just trying to give him safe food, I thought we might have to beat his a** for minute. Than I stopped for a long time after seeing a begger come into a  store and buy cigs and high dollar water. If you're homeless why would you pay for water? He has been setting in the same spot for 15 years.

Now I try to pay attention to the emotions of the homeless person, for example. I came across one I never seen before with a sign that said " really having a hard time anything will help" and he was crying, so I told him all I have is food, and he was cool with that, so I gave him my lunch. Or I listen to my inner voice, and if it keeps nagging me, I know I have to do something. Today my inner voice was ringing like a alarm, this guy was young and his sign said "vet and anything will help" his eyes were so sad. I knew he needed G-d, but I didn't know what to tell him. So I called him over to my work truck(because there were other homeless close by that I know have been around a while), so I made deal with him. I said, "you pray for me and I'll pray for you" and gave him my lunch and the only money I had, 3 dollars...

[Binyamin Yisrael]

We should help our own before we give money to some homeless bum on drugs. You know all the stories (I need gas to drive home.). They should ask their own community for help just like Jews ask their fellow Jews.

[Ephraim Ben Noach]

We should help our own before we give money to some homeless bum on drugs. You know all the stories (I need gas to drive home.). They should ask their own community for help just like Jews ask their fellow Jews.

Tell me this! Are you trying to get gentiles to hate Jews? Also, thank Muman for taking the brunt of the attack that you caused...

[muman613]

As I said several times in this thread, and it is written in the Shulchan Aruch...

We don't have to support those who take advantage of charity and have the ability to pull their own weight. Even a poor man is obligated to give charity (according to these laws) and a man is not poor if he decides he doesn't want to work. So all those who are saying not to support druggies and alcoholics are 100% correct, we have no commandment to support their deviant lifestyle.

But the issue I am making here is that we are supposed to give the benefit of the doubt to a poor person, especially a poor person of our own faith (our 'brothers'). If this benefit is proven incorrect we have no obligation to continue supporting him or her. This is clearly a part of the halacha which I am deriving my opinion from.

Those who are truly hungry from being sick or due to a death in the family (widow, orphan) should be helped with Tzedakah... It is good that Ephraim gave this poor person food, it is what he truly needed.

[Binyamin Yisrael]

Tell me this! Are you trying to get gentiles to hate Jews? Also, thank Muman for taking the brunt of the attack that you caused...

No. I am simply stating Halacha. First you help your family. Then your community. Then other people in the country. Then poor Jews in Israel.

Don't you think poor Jews deserve money more than some black homeless person on drugs? I'm not using an example of a black person to be racist. I'm using it as an example of someone who doesn't deserve our money and would support evil causes like Jesse Jackson, Al Sharpton, and Barack Hussein Obama.

[muman613]

Here are some more insights into how important the mitzvah of giving charity is...

http://www.teach613.org/index.php?option=com_content&task=view&id=12&Itemid=48


The Mitzvah of Giving Charity

When we study the mitzvah of charity it is best to start with the sources in the Torah that discuss it. One primary source is in Devorim / Deuteronomy 15:7,8 and reads as follows:

When there will be a poor person among you, from your brothers, in your cities, in your land, that G-d gives to you, you shall not harden your heart or close your hand from your brother who is poor. Rather, you shall open your hand to him- and [if necessary] loan him- the amount that he is lacking.

From this excerpt of the Bible we learn a number of important laws.

1) There is a priority by which a person should allocate charity funds. The closer a person is to you, the higher the priority. This is understood from the text which first says to give to your brother, meaning a relative, then to people in your city, then to people in your country. Sometimes a person can be close to you conceptually. For example, you may be part of the same club or synagogue, or be alumni of the same yeshiva. Often if there is a closeness of some sort there would be some sense of priority to see that person through difficult times.

2) The Torah's directive to give charity is joined with the directive to provide a loan when necessary. Charity is not limited to a cash gift. The mitzvah of charity is to truly help the person, and have their best interests in mind. If an interest free loan will put them on their feet, that is certainly a greater form of charity. Likewise if it is possible to help them find a job, or give them charity in the guise of a thoughtful gift, that is considered the highest form of assistance. Even when actual charity is given, we categorize the beauty of the mitzvah by the extent that the recipient's dignity was preserved. For example, we prefer to give charity through a responsibly maintained charity fund, so that the donor and recipient are not aware of one another.

In fact when giving charity one must truly consider the recipients feelings. The Shulchan Aruch in Laws of Tzedakah (249:3)writes: A person should give charity with a smile and with happiness. He should empathize with the poor person and try to console him.

One way to avoid feeling powerful and becoming haughty is to remember the words of our sages (Koheles Rabbah 7:30) Poor and rich [were created by G-d]- So that they may benefit one another. In other words, a wealthy person is in the position to give because G-d so blessed him. A poor person is in the position to receive because that is where G-d placed him at the present time. The function of a poor person in the world is so that people may obtain spiritual merit by being compassionate and helping the needy in their time of need.

Our sages were very specific when they talked of the merit of this precious mitzvah. Solomon, for example stated: Charity saves from death. (Mishlei 10:2; 11:4). The talmud in fact relates that in a practical sense the merit of charity can help a person or his children in their time of need. At some critical moment G-d reminds Himself of the way he helped another person, and is thus favorably inclined to help him.

Thus we are told that it is a wise practice to contribute to a worthy charity before praying. As the Ramoh explains in the laws of Tzedakah (247:7): Just as person asks G-d to listen to his prayer, so should he listen to the cries of the poor. Financial success and need is a revolving cycle. If not he, then his son or grandson will be in need. He who has mercy on others will be granted mercy

One of the most common questions people ask is, "how much am I supposed to give to charity."

The Shulchan Aruch (249:1) states: A person should give a tenth of his earnings to charity. Less than that is improper.

Obviously, if one is truly struggling himself, he should not give one tenth. (Ramoh 251:3). Nevertheless, the one tenth rule, or maaser as it is often called, is an established practice amongst the Jewish people.

Interestingly, the mitzvah of observing maaser (or giving one tenth of one's earning to reliable charities) comes with a guarantee for wealth. In fact, according tot he Talmud (taanis 9a) it is actually permitted to test G-d to actualize this guarantee of financial blessing. That means that one can diligently observe maaser expecting to see G-d's Hand of blessing in his assets.

This is a very unusual approach to doing a mitzvah. Normally we are told "In this world you do the mitzvos, in the next world you reap the benefits." However, when the mitzvah of charity is observed according to the guidelines of maaser, G-d guarantees blessing in this world as well. The Radvaz emphasizes this when he writes: Testing G-d is only permitted by the mitzvah of charity. The reason that G-d provides such a guarantee is so that the poor should be provided for. (Responsa of Radvaz 3:441; aka 882)

One final thought about the power of this mitzvah. In the words of the Chofetz Chayim (ahavas Chesed, Chapter 20) Those who give charity get a merit, but their business is their's alone. One who gives maaser, however, has joined in partnership with G-d. The business itself becomes a mitzvah because all that he earns is partly for G-d. How beautiful is the portion of such a person.


PS: Binyamin, as I stated we have first a responsibility to fellow Jews, but we also have a responsibility to help others to. This is part of the Halacha according to Shulchan Aruch.

[Debbie Shafer]

Repent now, believe in the Lord, mend your ways and strive to do good, live a clean life.  Blessings come with obedience to God.