Tzedakah צדקה - Sefaria Definition, from Values ערכים chart
The word tzedakah comes from the Hebrew word for tzedek (justice) and is charity given to the poor in pursuit of a just, ethical society. Whereas acts of loving-kindness (gemilut hasidim) can be done for the rich or poor, living or dead, tzedakah is only for the living poor.
Rabbi David Teutsch, A Guide to Jewish Practice: Tzedaka
The word tzedaka, often translated as "charity," comes from the Hebrew root tzedek, meaning "justice." Its current usage was developed by the early rabbis, who recognized that the distribution of resources that results from a free market economy must be adjusted by other means to ensure a fair society. Tzedaka is an expression of justice rather than mercy; its purpose is to create a fairer distribution of resources. Doing tzedaka restores justice.
This attitude stems from the belief that we are stewards of the property we control rather than its owners.
Rabbi Myriam Klotz, A Guide to Jewish Practice: Tzedaka
The awareness that a giver of tzedaka benefits by giving suggests that there is more to the exchange than the material level. Psychospiritual currency is also exchanged in the acts of giving and receiving.
There are eight degrees of tzedakah, each higher than the next.
- The highest degree, exceeded by none, is that of the person who assists a poor person by providing him with a gift or a loan or by accepting him into a business partnership or by helping him find employment – in a word, by putting him where he can dispense with other people’s aid. With reference to such aid, it is said, “You shall strengthen him, be he a stranger or a settler, he shall live with you” (Leviticus 25:35), which means strengthen him in such a manner that his falling into want is prevented.
- Below this is that of the person who gives tzedakah to poor people, but the giver doesn’t know to whom he is giving nor does the recipient know from whom he is receiving. This constitutes giving for its own sake. This is similar to the Secret Office that was in the Temple. There the righteous ones gave secretly and the poor people would be sustained from it anonymously. This is similar to giving to a tzedakah collection. But one should only give to a tzedakah collection if he knows that the overseer is trustworthy and wise and conducts himself fairly, like Rabbi Channaniah ben Tradyon.
- Below this is a situation in which the giver knows to whom he is giving but the poor person does not know from whom he is receiving. This is like the great sages who used to walk in secret and put coins into the doors of poor people. It is worthy and truly good to do this if those who are responsible for collecting tzedakah are not trustworthy.
- Below this is a situation in which the poor person knows from whom he is receiving, but the giver does not know the recipient. This is like the great sages who used to bundle coins in their scarves and roll them up over their backs and poor people would come and collect without being embarrassed.
- Below this is one who gives before being asked.
- Below this is one who gives after being asked.
- Below this is one who gives less than what is appropriate but gives it happily.
- Below this is one who gives unhappily.
Is Supporting a Synagogue Tzedakah?
All quotes from A Guide to Jewish Practice: Tzedaka, Ed. David Teustch
R. David Teutsch
Supporting a congregation is not a purchase of services like joining a gym. it is support for the institution that creates Jewish community, provides Jewish acculturation and helps Jews spiritually and educationally. Membership in a synagogue is tzedaka that sustains Jewish community life.
R. Toba Spitzer
I heartily disagree that money given to synagogues or other Jewish communal institutions should be considered tzedaka, except for Jewish groups that primarily care for those in need. Rather, such support - which is also an important obligation - is modeled after the taxes that Jewish communities in earlier times imposed upon themselves in order to support vital communal functions. These taxes were distinct from contributions to the local tzedaka funds. Supporting a congregation is an essential communal tax, but not a form of economic justice or social welfare. In thinking about the money we contribute to organizations and individuals, we need to be clear about our commitments to Jewish community-building along with our commitments to care for those in need and to pursue justice and peace, and to make provision for both. Giving to one does not satisfy the obligation to give to the other.
R. Mordechai Leibling
Paying synagogue dues is not tzedaka because dues support an institution that we need to fulfill our duties as Jews. Counting dues as tzedaka is analogous to saying that money we spend to buy our personal tallitot or siddurim is tzedaka. Money that we give over and above dues can be considered tzedaka.
Questions:
How do you understand financial support of a synagogue in relation to more direct aid?