Generosity

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The Blessing of Generosity

TANAKH

The Torah emphasizes the importance of giving generously to the needy, even when it may seem inconvenient or financially risky, as a means to receive divine blessing. In Deuteronomy, Moses instructs the Israelites on the obligation to support the needy without hesitation, especially considering the approaching seventh year of Shmittah.

If, however, there is a needy person among you, one of your kin in any of your settlements in the land that your God יהוה is giving you, do not harden your heart and shut your hand against your needy kin. Rather, you must open your hand and lend whatever is sufficient to meet the need. Beware lest you harbor the base thought, “The seventh year, the year of remission, is approaching,” so that you are mean and give nothing to your needy kin—who will cry out to יהוה against you, and you will incur guilt…

Deuteronomy 15:7-11

Anonymous Acts of Generosity

REFERENCE

Mar Ukba went to great lengths to ensure his acts of generosity remained anonymous, even at the risk of personal discomfort and danger. The Babylonian Talmud, a talmudic-era midrashic work on the book of Genesis, records the charitable acts of Mar Ukba, a prominent 3rd-century scholar.

The stories that were told of Mar Ukba’s generosity are of great interest. As he was blessed with great wealth, and his wife was also of a kind nature, he could distribute as much as he chose. Thus it was told that a poor man lived in the neighborhood of Mar Ukba and he wanted to aid him secretly lest the man refuse to take charity. He therefore placed four silver coins on the doorstep of the poor man so that he could easily notice them as he enters his house. When Mar Ukba saw that the man bought food with the money he repeated the same procedure for many days…

The Jewish Spiritual Heroes, Volume III; The Amoraim of Babylon and the Babylonian Talmud, Mar Ukba the Exilarch 14

A House of Unparalleled Charity

TALMUD

The Babylonian Talmud vividly illustrates extraordinary measures taken to provide for those in need without causing embarrassment. In Berakhot 58b, it recounts a household that baked bread both day and night, offering it freely to anyone in need, ensuring no one left empty-handed or humiliated by having to ask for help.

Rav Ḥisda said to Ulla: How can I not sigh? We see this house where there were sixty cooks during the day and sixty cooks at night who would cook for anyone in need, and Rav Ḥana never removed his hand from his pocket because he thought: Perhaps a well-born poor person might come and in the time that passed until he put his hand in his pocket to give him charity, the poor person would be embarrassed. Moreover, that house had four doors open in all four directions, and anyone who entered hungry left satiated…

Berakhot 58b:3

The Generosity of the Israelites

COMMENTARY

The Israelites' overwhelming eagerness to contribute to the Tabernacle was so great that Moses had to stop them from giving more. Rabbi Ovadia Sforno, a 16th-century Italian scholar, provides a commentary on the biblical account of the Israelites' contributions to the Tabernacle.

דבר אל בני ישראל ויקחו לי תרומה, tell the stewards of Israel that I desire that they should collect a contribution for Me. [the Torah had not specified “who” should take. Ed.] Moses also issued such instructions on his return from the mountain the third time as the Torah reports (Exodus 34,32) ואחרי כן נגשו כל בני ישראל, ויצום את כל אשר דבר ה' אתו בהר סיני, “after that all the people of Israel drew near, and he commanded them all that the Lord had talked about with him on Mount Sinai.” This was followed by ויאמר משה אל כל עדת בני ישראל קחו מאתכם תרומה in 35,4…

Sforno on Exodus 25:2:1

The Highest Form of Charity

TALMUD

The highest form of charity, according to the Talmudic tractate Bava Batra, involves giving through a charity purse, where both the giver and the recipient remain anonymous. This practice embodies true humility and discretion, ensuring that the act of giving maintains the dignity of all involved.

It is the type in which one gives the charity without knowing to whom he gave it, and the other one takes it without knowing from whom he took it. The Gemara explains: One gives it without knowing to whom he gave it, this serves to exclude the practice of Mar Ukva, who would personally give charity to poor people without their knowing he was the donor. The other one takes it without knowing from whom he took it; this serves to exclude the practice of Rabbi Abba, who would render his money ownerless…

Bava Batra 10b:1

The Cost of True Generosity

SECOND TEMPLE

True generosity involves personal sacrifice, as demonstrated by King David's insistence on paying for the thrashing-floor and materials for the altar. Josephus, a first-century Jewish historian, recounts King David's actions to stop a plague by building an altar on the threshing floor of Araunah, which later became the site of the First Temple.

4. When God heard his supplication, he caused the pestilence to cease, and sent Gad the prophet to him, and commanded him to go up immediately to the thrashing-floor of Araunah the Jebusite, and build an altar there to God, and offer sacrifices. When David heard that, he did not neglect his duty, but made haste to the place appointed him. Now Araunah was thrashing wheat; and when he saw the king and all his servants coming to him, he ran before, and came to him and worshipped him: he was by his lineage a Jebusite, but a particular friend of David's…

The Antiquities of the Jews 7:13:4

The Power of Collective Kindness

MUSAR

Participating in a gemiluth chasadim society allows even small contributions to be considered by God as if each person gave the entire loan, generating ongoing merit. Rabbi Yisrael Meir Kagan, in his ethical work Shemirat HaLashon, emphasizes the communal value and spiritual benefits of organized acts of kindness.

Therefore, because of the greatness of this mitzvah, they were accustomed in all the diaspora of Israel to have societies for gemiluth chasadim to lend a man in time of need. Now, in truth, why is this holy society superior to the gemiluth chasadim that one does by himself? For several reasons: There is no comparing many doing a mitzvah to [just] a few doing it, as Chazal have said. And even though, because they are many, his [i.e., each individual's] money does not cover the whole loan but only a [small] part of it, still…

Shemirat HaLashon, Book I, Epilogue 7:10

The Organized Generosity of Seventeenth-Century Rome

COMMENTARY

The Jewish community in seventeenth-century Rome had an organized and multifaceted approach to generosity, reflecting deep-rooted values of charity and kindness. Rabbi Jonathan Sacks explores the various societies and fellowships dedicated to specific charitable acts, such as providing clothing, dowries, and educational support.

In seventeenth-century Rome, for example, there were seven societies dedicated to the provision of clothes, shoes, linen, beds, and warm winter bed coverings for children, the poor, widows, and prisoners. There were two societies providing trousseaus, dowries, and the loan of jewellery to poor brides. There was one for visiting the sick, another bringing help to families who had suffered bereavement, and others to perform the last rites for those who had died – purification before burial and the burial service itself…

Essays in Ethics; A Weekly Reading of the Jewish Bible, Hayei Sara; The Kindness of Strangers 13

Elisha's Humble Generosity

COMMENTARY

Elisha, despite his fame and miraculous abilities, exemplified humility and selflessness, often struggling with basic needs and never seeking personal gain. The Book of Kings (Melachim II) recounts the life and actions of the prophet Elisha, emphasizing his dedication to inspiring the Israelites to return to their faith in God.

Through all this, Elisha remains humble and kind, as is apparent from the Elisha stories recounted in Melachim II. He is always ready to help in difficult situations, and it is clear that he does not enrich himself with his popularity. He and his students are always struggling to have enough food, despite their teacher’s fame (Melachim II 4:38-43). It seems that Elisha despises the idea of personally benefiting from his reputation as a Navi and miracle-maker. Elisha fervently hopes his pure and untainted giving will inspire the Bnei Yisrael of the Northern Kingdom to fully recommit themselves…

From David to Destruction, Elisha and the Northern Kingdom, The Tragedy of Geichazi 21

The Spiritual Path of Charity

CHASIDUT

Giving charity can facilitate one's entrance into a path of holiness and devotion by making the initial steps easier. Rabbi Nachman of Breslov, a prominent Hasidic master, emphasizes the spiritual significance of charity in his collection of teachings, Likutei Etzot.

Charity has the power to widen the entrance to holiness. When a person wants to embark upon a certain path of devotion, he first needs to make an opening in order to enter his new path. This is why all beginnings are hard. But giving charity makes the entrance wider (Ibid. 2).

Likkutei Etzot, Charity 36

A Tale of Two Hosts

JEWISH THOUGHT

Abraham's hospitality is a model of generosity, contrasting sharply with Lot's reluctant and ungracious invitation. In his 15th-century work, Rabbi Isaac Arama explores the ethical and philosophical dimensions of Abraham's and Lot's hospitality.

The contrast of the hospitality of an Abraham with that of Lot is demonstrated by the manner of the invitation. Abraham rushes to welcome strangers; Lot, though he sees distinguished strangers like angels, waits until the last possible moment to invite them in. It is evening, the men have nowhere to go; they look distinguished, a time when it is natural to offer hospitality. Abraham, on the other hand, had been busy talking to G-d, was in physical discomfort. It certainly was not the time of day when one expected visitors to drop in…

Akeidat Yitzchak 19:1:32

Preventing Deeper Poverty

MIDRASH

Proactive and continuous support can prevent a person from falling into deeper poverty, but it should be given only if the person is committed to Torah and mitzvot. The Sifra, an ancient midrash on the book of Leviticus from the land of Israel, elaborates on the biblical commandment to support a fellow Jew who has fallen into poverty.

1) (Vayikra 25:35) ("And if your brother grows poor, and his hand falls with you, then you shall uphold him, as a convert and as a sojourner; and he shall live with you.") "If your brother grows poor, and his hand falls with you": Do not allow him to drop. To what may this be compared? To a (slipping) burden upon an ass. So long as it is still in its place, you can grab onto it and set it aright. Once it has fallen to the ground, not even five can get it back again. And whence is it derived that even if you upheld him even four or five times you must, if necessary…

Sifra, Behar, Section 5 1

Holiday Joy for All

HALAKHAH

Ensuring joy and well-being for one's family and community during holidays is a fundamental obligation in Jewish law. The Shulchan Arukh, the authoritative 16th-century code of Jewish law, provides specific instructions on how to make different members of the household happy and emphasizes the requirement to provide for the less fortunate.

2. It is an obligation for a man to be happy and in good spirits on the holiday - him, his wife, his kids, and all who are with him. How should he make them happy? He should give the children nuts and the women new clothes and jewelry according to his finances. One is obligated to feed the stranger, the orphan, and the widow, along with other poor people. (The rules of fasting on a holiday are the same as for Shabbat, and see above chapter 388.)

Shulchan Arukh, Orach Chayim 529:2

Compassion Over Interest

GUIDES

The Torah prohibits taking interest from a poor brother, emphasizing the importance of compassion and ethical behavior. This passage from Leviticus underscores the ethical treatment of the poor, rooted in the historical context of the Israelites' exodus from Egypt.

And if you brother waxes poor, and his means fail with you, then you shall uphold him; as a stranger and a settler shall he live with you. Do not take from him interest or increase, but fear your God, in order that your brother may live with you. You shall not give him your money with interest, nor give him your food for increase. I am the Lord your God, who brought you forth out of the land of Egypt, to give you the land of Canaan, to be your God. (Leviticus 25:35–38)

Introductions to the Babylonian Talmud, Bava Metzia, Introduction to Perek V 2

Welcoming Guests with Joy

KABBALAH

The Zohar emphasizes the profound spiritual importance of showing joy and a welcoming demeanor when receiving guests. This mystical text likens the act of hospitality to a king preparing his palace to honor a cherished guest.

for one who invites a guest must show him a smiling face to crown his visit therewith. Imagine a king who invites an honoured guest and says to his court: All other days you are each in his house doing his work there, or in business or in the field, save only on my special day which you devote to rejoicing with me. Now I have invited a very honoured guest, and I desire that you should engage in no work in the house or in business or in the field, but that you should all come together as on my special day and prepare to meet that guest with smiles, with joy and with praises.

Zohar, Emor 24:107

The Eternal Testimony of Generosity

TARGUM

The righteous who provide for the hungry and thirsty are promised joy and spiritual reward in the world to come. The Aramaic Targum to Ecclesiastes offers an ancient interpretation that emphasizes the eternal testimony of generosity.

19. In joy the righteous make bread to feed the hungry poor and the wine which they mix for the thirsty it will be joy for them in the world to come, and their redemption money will testify in favor of them in the world to come in the presence of all.

Aramaic Targum to Ecclesiastes 10:19

Structured Generosity in Agriculture

MISHNAH

The Mishnah provides a detailed and structured approach to generosity, specifying the timing and conditions under which the poor can collect agricultural gifts. Tractate Peah in the Mishnah, the first codification of Jewish law from the early third-century land of Israel, outlines the laws of agricultural gifts to the poor, ensuring support for the needy through practices like leaving gleanings and forgotten sheaves.

From when are all people permitted to take gleanings, [forgotten sheaves and peah]? After the old ones of the poor have gone. And in the case of peret and defective clusters? After the poor have gone into the vineyard and come back again. And in the case of the olive trees? After the descent of the second rainfall. Rabbi Judah said: But aren’t there those who do not harvest their olives until after the second rainfall?” Rather, once the poor man has gone out [to gather the agricultural gifts taken from olive trees] and cannot bring back with him [more than the value of] four issars.

Mishnah Peah 8:1

An Invitation to All

LITURGY

Generosity during the Passover Seder is not just about sharing food, but about creating a collective experience of freedom and hope. The Pesach Haggadah, the guiding text of the Passover seder, invites all who are hungry and in need to join the meal, symbolizing communal sharing and inclusivity.

הָא לַחְמָא עַנְיָא THIS
IS THE BREAD OF OPPRESSION
our fathers ate
in the land of Egypt.
Let all who are hungry
come in and eat;
let all who are in need
come and join us for the Pesaḥ.
Now we are here;
next year in the land of Israel.
Now – slaves;
next year we shall be free.

Pesach Haggadah, Magid, Ha Lachma Anya 3

The Many Faces of Generosity

TOSEFTA

Generosity is not just about giving money or goods, but also about the intention behind the act and the encouragement and comfort provided to others. The Tosefta, an ancient collection of rabbinic laws and teachings from the land of Israel, emphasizes the multifaceted nature of generosity, including the importance of both words and deeds in fulfilling the ethical teachings of tzedakah (charity).

[If someone] said, [he would] give [charity], and he gave, we give him a reward for his word and a reward for his act. [If he] said [he would] give, and he did not have enough in his hand to give, we give him the reward of his word, as if it was the reward of his act. [If he] did not say [he would] give, but he said to others, "Give!", we give him the reward, as it is said (Deut. 15:10), "[You are to give, yes, give to him, your heart is not to be ill-disposed in your giving to him], for on account of this matter, YHWH your God will bless you [in all your doings]…

Tosefta Peah 4:17

No more hunger stamp, Issued: March 21, 1963, Israeli postage stamp catalog, Catalog Number: 296. Designer: Kalderon, Asher

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