| 34:1 |
 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 charity."
The throne of Israel will not be established
and the true faith will not stand
except through charity,
as [Isaiah 54:14] states:
"I shall be established through charity."
Great is the one who gives charity
more than all the sacrifices,
as [Proverbs 21:3] states:
"The performance of charity and judgement
will be more desirable before G-d than an altar."
Israel will be not be redeemed
except through charity,
as [Isaiah 1:27] states:
"Zion will be redeemed through judgement
and those who return to her through charity."
A person will never become poor
because of giving charity,
nor will any evil
or damage
come because of charity,
as [Isaiah 32:17] states:
"The work of charity 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) anyone who is cruel,
his lineage is in doubt.
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 care lest they cry out,
for a covenant has been 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 (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 charity will proceed before you."
Charity wards off harsh decrees
and prolongs one's life. |
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| 34:2 |
Every person is obligated to give charity
according to his capabilities,
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 that which could provide an income,
he is obligated to give charity
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 context, it was said
by our sages of blessed memory
{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 you
(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 charity,
for one's own livelihood
has precedence over that of any other person. |
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| 34:3 |
How much should be given to a 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,
he should be given,
in the entire city,
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,
because of (the principle) "the ways of peace". |
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| 34:4 |
How much should a person give to charity?
During the first year,
he should give one-tenth of his principle.
Afterwards,
he should give one-tenth of the profit
he makes each year*.
This is an average measure.
The most desirable way of performing the mitzvah
is to give one fifth
of the principle in the first year,
and then one fifth each year from one's profit.
* {The Lemberg printing contains (after deducting his household expenses). However, these parentheses are not found in most texts of the Kitzur Shulchan Aruch. Other halachic authorities are more stringent and require a tithe to be given from one's entire income before deducting one's living expenses. See Misgeres Hashulchon 4.}
Nevertheless, a person should not give away
more than a fifth,
lest he himself later requires
other people's assistance.
(This restriction) applies only during his lifetime.
However, on his deathbed
a person can give away
up to a third of his property to charity.
One should not use his tithes
to perform a mitzvah
- e.g., to donate candles to the synagogue
or to perform other mitzvos.
Rather, they should be given to the poor.
If the chance to perform a mitzvah presents itself
- to circumcise one's son,
to help provide for
the marriage of a poor bride and groom,
or the like,
and similarly,
to buy sacred texts to study from
and to lend to others to study from
- if one does not have the means
and would not be able to perform the mitzvah
from his own money,
he may use his tithes (for that purpose).
If he used his tithes to purchase sacred texts,
he must take care to lend them to others
- when he does not need them,
for he receives first priority.
He should also write in them
that they were (purchased) from his tithes,
so that they will not be kept (as their own property)
by his sons after his passing. |
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| 34:5 |
A person who seeks merit
should constrain his evil inclination
and open his hand.
Every thing which is done for the sake of heaven
should be done in the best and nicest manner.
If one builds a synagogue,
it should be nicer than one's home.
If one gives a hungry person food,
one should feed him from the best
and sweetest foods on one's table.
If one clothes a naked person,
one should clothe him from the finest (garments)
in one's wardrobe.
If one [desires to] consecrate something [for charity],
he should consecrate the choicest of his possessions.
Thus, [Leviticus 3:16] states:
"All the fat shall go to G-d." |
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| 34:6 |
A person who provides for his older children
whom he is not obligated to sustain
(i.e., those above six years old)
in order to teach his sons Torah
and train his daughters in a proper path,
and similarly, one who gives presents to his father
(whom he can sustain
only from his charity money)
- should they require it
- may consider (these expenses) as charity.
Furthermore,
he should give these individuals precedence over others.
Even someone who is neither a son or a father
- merely a relative
- receives priority over others.
The poor of one's household
take precedence over the poor of one's city,
and the poor of one's city
take precedence over the poor of another city,
as implied by [Deuteronomy 15:11]:
"[Open your hand generously] to your poor
and destitute brother in your land."
Nevertheless,
the manager of a charitable fund
should take care
not to give his relatives
more than other poor people. |
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| 34:7 |
Anyone who gives charity to a poor person
in an unfriendly manner,
with his face buried in the ground,
even if he gave him one thousand gold pieces,
forfeits his merit.
He also transgresses the prohibition (Deut. 15:10):
"Do not feel bad about giving him."
Rather, one should give him
in a pleasant manner,
with happiness,
sharing his suffering with him,
as Job [30:25] declares:
"Did I not cry for the person beset by difficulty?
Did my soul not grieve for the needy?"
He should speak to him
words of comfort and consolation,
as [Job 29:13] states:
"I brought joy to the widow's heart." |
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| 34:8 |
It is forbidden to turn away,
a poor man who asks (for a gift), empty-handed,
even if all you give him
is a dried fig,
as [Psalms 74:21] states:
"Do not turn away the oppressed ashamed."
If you have nothing to give him,
console him with words.
It is forbidden to rebuke harshly a poor person
or raise one's voice against him,
for his heart is broken and humble;
behold, [Psalms 51:19] states:
"a broken and humble heart,
G-d will not disdain."
Woe unto he
who embarrasses the poor!
Rather,
we should be like a father to them,
showing them mercy and speaking to them,
as [Job 29:16] states:
"I am a father to the destitute." |
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| 34:9 |
(Promises to) charity are considered as vows.
Therefore, someone who says:
"I promise to give a sela to charity"
or "This sela is for charity"
must give it to the poor immediately.
If he delays,
he violates the prohibition (Deuteronomy 23:22):
"Do not delay,"
for it was possible for him
to have given it immediately.
If there are no poor in his vicinity,
he should set the money aside
until he meets a poor person.
If he makes a vow in the synagogue
to give charity which is entrusted to the gabbai,
he does not violate (the above mentioned prohibition)
until the gabbai requests that he pay.
Then (if he delays paying) he immediately violates the prohibition.
There is an exception
when the gabbai (tells him that he)
has no immediate need for funds
and (merely requests)
that he leaves (the promised monies) with him. |
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| 34:10 |
A person who promises:
"I will give a sela to so and so,"
does not violate (the above prohibition)
until he meets that poor person.
Any person may
set aside money for charity
so that it will be available for him
to distribute a little bit at a time,
as he sees fit. |
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| 34:11 |
A person who influences others
to give charity
and prevails upon them,
receives a greater reward than the giver,
as [implied by Isaiah 32:17]:
"The work of charity is peace."
To the managers of charitable funds
and those who collect charity
[Daniel 12:3] applies:
"And those who motivate the many to righteousness
shall be as the stars".
The manager of a charitable fund
who is insulted by the poor,
should not be upset,
for this
increases his merit even more. |
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| 34:12 |
The greatest rung,
which cannot be surpassed on the ladder of charity,
is to support a poor Jew
and maintain his position
before he reaches utter poverty.
This includes giving him a proper gift
in an honorable manner,
granting him a loan,
involving him in a partnership,
or finding him a business
or profession
which allows him to support himself,
and thus not be forced to rely on others.
(This is implied by) the command (Leviticus 25:35):
"You shall come to his aid"
- i.e.,
assist him so that he does not fall. |
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| 34:13 |
One should take care
to give charity secretly,
(hiding one's gifts) as much as possible.
If it is possible to give
in a manner where the donor is unaware
to whom he is giving,
and the poor person does not know
from whom he received (the charity),
this is very desirable.
At the least,
one should not boast of the charity
one gives.
Nevertheless,
a person who consecrates
an article as charity
is permitted to write
his name upon it,
so that it will serve as a memorial for him.
It is fitting to do so. |
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| 34:14 |
In particular, attention should be paid
to a poor Torah Sage
to give him (charity) in a manner fitting to his honor.
If he does not want to accept (this charity),
he should be offered merchandise for business dealings.
It should be sold to him at a low price
and purchased from him at a high price.
If he is knowledgeable in commerce,
he should be lent money to invest in a business.
Our sages, of blessed memory, said [Pesochim 53b]
"Whoever supplies a Torah Sage with merchandise
merits to sit in the heavenly academy."
Similarly, [Berochos 34b] states:
"All the prophets
envisioned only [the benefits resulting from]
engaging in commerce on behalf of a Torah Sage
and marrying one's daughter to a Torah Sage." |
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| 34:15 |
A person should always avoid
taking charity,
accepting difficulty
rather than seeking the assistance of others.
Also stated our sages,
of blessed memory, [Shabbos 118a]:
"Make your Sabbath like a weekday,
but do not seek assistance from others."
Even a dignified Torah Sage
who has become impoverished
should involve himself in a profession,
even a menial profession,
rather than accept help from others. |
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| 34:16 |
Anyone who does not need
to accept charity,
but deceives people
and takes,
(as punishment) will not die
before he requires public assistance.
However, anyone who needs to receive charity
and cannot live
unless he takes it
- e.g., an older man,
a sick person,
or someone suffering from privation
- and yet, out of pride, refuses to take it
is considered as a murderer
and is liable for his life.
All he has for his pain
is sin and iniquity.
However, anyone who needs to take (charity)
and refrains,
afflicting himself
and living a life of privation
rather than burdening the public
(as a reward) will not die
before he is able to support others.
Concerning such an individual, [Jeremiah 17:7] states:
"Blessed is the man who trusts in G-d." |
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