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Tzedakah

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Tzedakah (Hebrew: צדקה) is a Hebrew word most commonly translated as charity, though it is based on a root meaning justice (צדק). In Judaism, tzedakah refers to the religious obligation to perform charity, and philanthropic acts, which Judaism emphasises are important parts of living a sufficiently sacred life; Jewish tradition argues that the second highest form of tzedakah is to anonymously give donations to unknown recipients. Unlike philanthropy, which is completely voluntary, tzedakah is seen as a religious obligation, which must be performed regardless of financial standing, and must even be performed by the poor; tzedakah is considered to be one of the three main acts that grant forgiveness of sin, and the annulment of bad decrees.

In the Bible

According to the Holiness Code and the Deuteronomic Code of the Torah, farmers should leave the corners of their fields unharvested, and they should not attempt to harvest any left-overs that had been forgotten when they had harvested the majority of a field[1][2][3]. On one of the two occasions that this is mentioned by the Holiness Code, it adds that, in vineyards, some grapes should be left ungathered[4], an argument made also by the Deuteronomic Code[5]; the Deuteronomic Code additionally argues that olive trees should not be beaten on multiple occasions, and whatever remains from the first set of beatings should be left[6]. According to the Holiness Code, these things should be left for the poor and for strangers[7][8], while the Deuteronomic Code argues instead that it should be left for widows, strangers, and for paternal orphans[9][10][11].

According to biblical scholars, the biblical prohibitions against total harvest may have originally derived from a belief in a spirit living in the corn, which had to be kept alive, and needed some of the crop to be left for it to live in[12]; similar beliefs in early european culture lead to the construction of corn dollies to protect the spirit of the fields after the harvest.

In rabbinical literature of the classical and Middle Ages

In classical rabbinical literature, it was argued that the biblical regulations concerning left-overs only applied to corn fields, orchards, and vineyards, and not to vegetable gardens[13]; the classical rabbinical writers were much stricter in regard to who could receive the remains. It was seen as only applying to Jewish paupers, but poor non-Jews were allowed to benefit for the sake of civil peace[14]

Despite the narrowness of the law's interpretation, it was perceived as encouraging charity; giving anonymously to an unknown recipient came to be considered the second highest form of tzedakah, since the regulation allows the poor to gather food in a dignified manner, rather than having to beg for it. Maimonides was driven to enumerate the forms of charity, from the greatest to the most weak[15]:

  1. Giving a pauper independence so that they will not have to depend on charity. Maimonides enumerates four forms of this, from the greatest to the weakest:
    1. Giving a poor person work.
    2. Making a partnership with them (this is lower than work, as the recipient might feel he doesn't put enough into the partnership).
    3. Giving a loan.
    4. Giving a gift.
  2. Giving charity anonymously to an unknown recipient.
  3. Giving charity anonymously to a known recipient.
  4. Giving charity publicly to an unknown recipient.
  5. Giving charity before being asked.
  6. Giving adequately after being asked.
  7. Giving willingly, but inadequately.
  8. Giving unwillingly.

In Practice

In practice, most Jews carry out tzedakah by donating a portion of their income to charitable institutions, or to a needy person that they may encounter.


The perception among many modern day Jews is that if donation of this form is not possible, the obligation of tzedakah still requires that something is given.

Special acts of tzedakah are performed on significant days; at weddings, Jewish brides and bridegrooms would traditionally give to charity, to symbolise the sacred character of the marriage; at Passover, a major holiday in Jewish tradition, it is traditional to be welcoming towards hungry strangers, and feed them at the table; at Purim, in Orthodox Judaism, it is considered obligatory for every Jew to give food to two other people, in an amount that would equate to a meal each, for the purpose of increasing the total happiness during the month.

The Arabic word "sadaqah" (صدقه) is similarly used to denote charity.

See also

References

  1. ^ Leviticus 19:9
  2. ^ Leviticus 23:22
  3. ^ Deuteronomy 24:19
  4. ^ Leviticus 19:10
  5. ^ Deuteronomy 24:21
  6. ^ Deuteronomy 24:20
  7. ^ Leviticus 19:10
  8. ^ Leviticus 23:22
  9. ^ Deuteronomy 24:19
  10. ^ Deuteronomy 24:20
  11. ^ Deuteronomy 24:21
  12. ^ Peake's commentary on the Bible
  13. ^ Jewish Encyclopedia
  14. ^ Gittin 59b
  15. ^ Maimonides, Mishneh Torah

Bibliography

  • Rabbi Wayne Dossick, Living Judaism: The Complete Guide to Jewish Belief, Tradition, and Practice., pages 249-251.


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