When it comes to charity, many people think of it as being something other people do – namely, the rich. It makes sense, of course, since hardly anyone else can be expected to have the funds necessary to endow schools and hospitals.
But for Judaism, whether Reform, Conservative, Orthodox, or Ultra-Orthodox, there is the idea of tzedakah, which comes from the Hebrew for “justice,” and this is an obligation for all, even the poor. In Judaism, contributing to charity is a religious duty and not something done merely out of personal whim. In fact, it is taught to regard the very money for available tzedakah as not one’s own, but on loan, as it were, from the Lord. This implies the further injunction to diligently investigate all would-be recipients of aid so that contributions will truly be of benefit and not go to waste.
On the face of it, it may sound surprising to an outsider, as with many aspects of Judaism. However – as with many aspects of Judaism, even for an outsider – there is an underlying logic that is at once compelling and beautiful. For in commanding even the poor to give, the rabbinical injunction to perform acts of tzedakah in effect empowers the poor to regard themselves as capable, too.
For what can be more empowering than to give? For to give means to share of oneself, and it even betters our natures – our love, our sacrifice, our character. It is not that poverty ennobles, but to bear poverty in righteousness: that is noble. As a result, in the Jewish tradition one need not be a successful businessman like Isaac Toussie so as to make donations. For Jews, such religiously commanded contributions are not just an obligation but a right.
The real tragedy of being poor lies in not being able to help not just oneself but others as well. This insight into human nature is what inspires the Jewish tradition to insist that even the poor not only have the duty to share, but can actually even enjoy sharing, giving, as a right!
