Moses Maimonides famously ranked the different ways of giving tzedakah on eight levels. Here they are presented, but scrambled. How would you rank them? Why? What values are present at each level?
Eight Degrees of Tzedakah – Scrambled!
____When the poor knows from whom it is received but the giver does not know to whom s/he gives.
____When one gives after one is asked.
____When one takes hold of someone who has been laid low and gives that person a gift or a loan, or enters into a partnership, or finds work for that person.
____When one gives grudgingly.
____When one gives charity to the poor but does not know to whom one gives nor does the poor person know from whom it is received.
____When one gives less than one should, but does so graciously.
____When one gives even before one is asked.
____When the giver knows to whom s/he gives but the poor does not know from whom it is received.
Here is Maimonides' original ranking:
(ז) שְׁמוֹנֶה מַעֲלוֹת יֵשׁ בַּצְּדָקָה זוֹ לְמַעְלָה מִזּוֹ. מַעֲלָה גְּדוֹלָה שֶׁאֵין לְמַעְלָה מִמֶּנָּה זֶה הַמַּחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָּךְ וְנוֹתֵן לוֹ מַתָּנָה אוֹ הַלְוָאָה אוֹ עוֹשֶׂה עִמּוֹ שֻׁתָּפוּת אוֹ מַמְצִיא לוֹ מְלָאכָה כְּדֵי לְחַזֵּק אֶת יָדוֹ עַד שֶׁלֹּא יִצְטָרֵךְ לַבְּרִיּוֹת לִשְׁאל. וְעַל זֶה נֶאֱמַר (ויקרא כה לה) "וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ" כְּלוֹמַר הַחֲזֵק בּוֹ עַד שֶׁלֹּא יִפּל וְיִצְטָרֵךְ:
(ח) פָּחוֹת מִזֶּה הַנּוֹתֵן צְדָקָה לָעֲנִיִּים וְלֹא יָדַע לְמִי נָתַן וְלֹא יָדַע הֶעָנִי מִמִּי לָקַח. שֶׁהֲרֵי זוֹ מִצְוָה לִשְׁמָהּ. כְּגוֹן לִשְׁכַּת חֲשָׁאִים שֶׁהָיְתָה בַּמִּקְדָּשׁ. שֶׁהָיוּ הַצַּדִּיקִים נוֹתְנִין בָּהּ בַּחֲשַׁאי וְהָעֲנִיִּים בְּנֵי טוֹבִים מִתְפַּרְנְסִין מִמֶּנָּה בַּחֲשַׁאי. וְקָרוֹב לָזֶה הַנּוֹתֵן לְתוֹךְ קֻפָּה שֶׁל צְדָקָה. וְלֹא יִתֵּן אָדָם לְתוֹךְ קֻפָּה שֶׁל צְדָקָה אֶלָּא אִם כֵּן יוֹדֵעַ שֶׁהַמְמֻנֶּה נֶאֱמָן וְחָכָם וְיוֹדֵעַ לְהַנְהִיג כַּשּׁוּרָה כְּרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן:
(ט) פָּחוֹת מִזֶּה שֶׁיֵּדַע הַנּוֹתֵן לְמִי יִתֵּן וְלֹא יֵדַע הֶעָנִי מִמִּי לָקַח. כְּגוֹן גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ הוֹלְכִין בַּסֵּתֶר וּמַשְׁלִיכִין הַמָּעוֹת בְּפִתְחֵי הָעֲנִיִּים. וְכָזֶה רָאוּי לַעֲשׂוֹת וּמַעֲלָה טוֹבָה הִיא אִם אֵין הַמְמֻנִּין בִּצְדָקָה נוֹהֲגִין כַּשּׁוּרָה:
(י) פָּחוֹת מִזֶּה שֶׁיֵּדַע הֶעָנִי מִמִּי נָטַל וְלֹא יֵדַע הַנּוֹתֵן. כְּגוֹן גְּדוֹלֵי הַחֲכָמִים שֶׁהָיוּ צוֹרְרִים הַמָּעוֹת בִּסְדִינֵיהֶן וּמַפְשִׁילִין לַאֲחוֹרֵיהֶן וּבָאִין הָעֲנִיִּים וְנוֹטְלִין כְּדֵי שֶׁלֹּא יִהְיֶה לָהֶן בּוּשָׁה:
(יא) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ בְּיָדוֹ קֹדֶם שֶׁיִּשְׁאַל:
(יב) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ אַחַר שֶׁיִּשְׁאַל:
(יג) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ פָּחוֹת מִן הָרָאוּי בְּסֵבֶר פָּנִים יָפוֹת:
(יד) פָּחוֹת מִזֶּה שֶׁיִּתֵּן לוֹ בְּעֶצֶב:
(7) There are eight levels of tzedakah, each one greater than the other. The greatest level, higher than all the rest, is to fortify a fellow Jew and give him a gift, a loan, form with him a partnership, or find work for him, until he is strong enough so that he does not need to ask others [for sustenance]. Of this it is said, (Lev. 25:35) [If your kinsman, being in straits, comes under your authority,] and you hold him as though a resident alien, let him live by your side. That is as if to say, "Hold him up," so that he will not fall and be in need.
(8) One level lower than this is one who gives tzedakah to the poor and does not know to whom he gives, and the poor person does not know from whom he receives. This is purely a mitzvah for its own sake, such as the Chamber of Secrets in the Holy Temple, for there the righteous would give in secret [and leave], and the poor, of good background, would sustain themselves from it in secret. Very close to this is one who gives to the kupah of tzedakah, but one should not contribute to the kupah of tzedakah unless one is certain that the one who counts it is trustworthy and wise and behaves competently, as was Rabbi Chanania ben Teradion.
(9) One level lower is one who gives tzedakah and the giver knows to whom he gives but the poor person does not know from whom he takes. Such did the great sages who would go in secret and throw money onto the doorways of the poor. A method such as this one is a good way when the keepers of tzedakah do not behave competently.
(10) One level lower is when the poor person knows from whom he takes but the giver does not know to whom he gives. Such was the way of the sages who would tie coins to their garments and would throw the bundle over their shoulder so the poor could come up [behind them] and take [them] without being embarrassed.
(11) One level lower is to give to him with one's own hand before he can ask.
(12) One level lower is to give to him after he has asked.
(13) One level lower is to give him less than one should but with kindness.
(14) One level lower is to give to him begrudgingly.
Jewish tradition is overwhelmingly views giving to the poor as a sacred obligation, even while anticipating human reluctance and greed:
If there will be among you a needy person, from one of your kin in one of your cities, in your land the Eternal, your God, is giving you, you shall not harden your heart, and you shall not close your hand from your needy brother. Rather, you shall open your hand to him, and you shall lend him sufficient for his needs, which he is lacking. Beware, lest there be in your heart an unfaithful thought, saying, "The seventh year, the year of release [when debts are cancelled] has approached," and you will begrudge your needy brother and not give him, and he will cry out to the Eternal against you, and it will be a sin to you. You shall surely give him, and your heart shall not be grieved when you give to him; for because of this thing the Eternal, your God, will bless you in all your work and in all your endeavors. For there will never cease to be needy within the land. Therefore, I command you, saying, you shall surely open your hand to your brother, to your poor one, and to your needy one in your land.
A regular concern is that giving to someone begging on the street might be causing more harm than good because doing so might feed an addiction or have some other negative effect. The Rabbis addressed this issue:
A poor person whom you do not recognize that says, "I am hungry," feed him and do not investigate him to determine whether he is dishonest, but support him immediately. If he is unclothed and says, "Clothe me," investigate him to make sure he is not dishonest, but if you recognize him, clothe him in accordance with his need and do not investigate him.
What is the difference for the Rabbis between giving money versus giving clothing? How might this apply to giving money?
To help take away ambiguity, the Rabbis encouraged trustworthy methods of giving:
(א) כָּל עִיר שֶׁיֵּשׁ בָּהּ יִשְׂרָאֵל חַיָּבִין לְהַעֲמִיד מֵהֶם גַּבָּאֵי צְדָקָה אֲנָשִׁים יְדוּעִים וְנֶאֱמָנִים שֶׁיִּהְיוּ מַחְזִירִין עַל הָעָם מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת וְלוֹקְחִין מִכָּל אֶחָד וְאֶחָד מַה שֶּׁהוּא רָאוּי לִתֵּן וְדָבָר הַקָּצוּב עָלָיו. וְהֵן מְחַלְּקִין הַמָּעוֹת מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת וְנוֹתְנִין לְכָל עָנִי וְעָנִי מְזוֹנוֹת הַמַּסְפִּיקִין לְשִׁבְעָה יָמִים. וְזוֹ הִיא הַנִּקְרֵאת קֻפָּה:
(ב) וְכֵן מַעֲמִידִין גַּבָּאִין שֶׁלּוֹקְחִין בְּכָל יוֹם וָיוֹם מִכָּל חָצֵר וְחָצֵר פַּת וּמִינֵי מַאֲכָל אוֹ פֵּרוֹת אוֹ מָעוֹת מִמִּי שֶׁמִּתְנַדֵּב לְפִי שָׁעָה. וּמְחַלְּקִין אֶת הַגָּבוּי לָעֶרֶב בֵּין הָעֲנִיִּים וְנוֹתְנִין לְכָל עָנִי מִמֶּנּוּ פַּרְנָסַת יוֹמוֹ. וְזֶהוּ הַנִּקְרָא תַּמְחוּי:
(ג) מֵעוֹלָם לֹא רָאִינוּ וְלֹא שָׁמַעְנוּ בְּקָהָל מִיִּשְׂרָאֵל שֶׁאֵין לָהֶן קֻפָּה שֶׁל צְדָקָה. אֲבָל תַּמְחוּי יֵשׁ מְקוֹמוֹת שֶׁנָּהֲגוּ בּוֹ וְיֵשׁ מְקוֹמוֹת שֶׁלֹּא נָהֲגוּ בּוֹ. וְהַמִּנְהָג הַפָּשׁוּט הַיּוֹם שֶׁיִּהְיוּ גַּבָּאֵי הַקֻּפָּה מַחְזִירִין בְּכָל יוֹם וּמְחַלְּקִין מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת:
(1) Any city in which there is a Jewish community is obligated to raise up collectors of tzedakah, people who are well-known and trustworthy, to go door-to-door among the people from Sabbath eve to Sabbath eve and to take from each and every one what is appropriate for them to give. [The amount] should be a set and clear matter for each person. They also distribute the money from Sabbath eve to Sabbath eve and give to each and every poor person enough food to last them for seven days. This method is called the kupah [the "coffer" for the charity fund].
(2) So also [the community] must enlist collectors to take [donations] on a day-to-day basis, from each and every yard, a main dish, other types of food, fruit, or money for anyone who would donate something at that time, and they distribute this collection in the evening among the poor and give to each poor person from it a day's sustenance. This method is called the tamchui [the "charity plate"].
(3) Never have we seen or heard of a Jewish community that does not have a kupah, but as for a tamchui, there are places whose custom it is to have it and places that do not. The widespread custom today is that the collectors of the kupah make their rounds each day [to collect the tzedakah], and they distribute it on each Sabbath eve.
How might the institutions of the tamuchui and the kupah be relevant today?
תניא ר' אלעזר הקפר אומר לעולם יבקש אדם רחמים על מדה זו שאם הוא לא בא בא בנו ואם בנו לא בא בן בנו בא שנאמר (דברים טו, י) כי בגלל הדבר הזה תנא דבי ר' ישמעאל גלגל הוא שחוזר בעולם
Rabbi Elazar HaKappar says: A person should always request divine mercy with regard to this condition of poverty, for if he does not come to a state of poverty, his son will, and if his son does not come to such a state his grandson will, as it is stated: “You shall surely give him and your heart shall not be grieved when you give to him, for due to this thing [biglal hadavar hazeh] the Eternal your God will bless you in all your work and in all that you put your hand toward” (Deuteronomy 15:10). With regard to this verse, the tanna from the school of Rabbi Yishmael taught: Due to [biglal] this thing means that it is a wheel [galgal] that turns in the world, upon which people continuously rise and fall.
Yehoshua ben Perachiah and Nittai of Arbel received the transmission from them. Yehoshua ben Perachia said, Get for yourself a rabbi, acquire for yourself a friend; and judge every person in their favor.
What does "judge every person in their favor" mean in the context of tzedakah?
(ה) ענה' העיר מרובים והעשירים אומרים יחזרו על הפתחים והבינונים אומרים שלא יחזרו על הפתחים אלא תהיה פרנסתן מוטלת על הצבור לפי ממון הדין עם הבינונים:...
(5) If the poor of the city are many, and the wealthy say, "Let them go door to door," and the middle class say that they should not go door to door but that their sustenance rest on the community according to wealth, the law is with the middle class. ....
Why is it better to not have people begging door to door?
...The rich man may say to the poor one: "Why don't you go out and work at a job?! Look at those legs! Look at those muscles! Look what a great belly (you have)!" The Holy One will then say to the rich man: Is it not enough for you that you gave him nothing of yours! Must you also cast a mocking eye on what I gave him?!
In general, what should be our attitude toward people who are poor and asking for money?
Maimonides also acknowledges that some people will try to take advantage of others. He prescribes that we leave the punishment of these deceivers to God:
Any person who does not need to take [charity] and deceives the people and takes will not reach old age and die until he requires assistance from people at large. He is among those of whom it is said, "Cursed be a person who trusts in mortals."...
(א) כָּל אָדָם חַיָּב לִתֵּן צְדָקָה, אֲפִלּוּ, עָנִי הַמִּתְפַּרְנֵס מִן הַצְּדָקָה חַיָּב לִתֵּן מִמַּה שֶּׁיִּתְּנוּ לוֹ. וּמִי שֶׁנּוֹתֵן פָּחוֹת מִמַּה שֶּׁרָאוּי לִתֵּן, בֵּית דִּין כּוֹפִין אוֹתוֹ.
Every person if obligated to give charity, even a pauper who is reliant on charity is obligated to give from what is given to him. One who gives less than what is fit for (him) to give, the court would force him.
ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום
Our Rabbis taught: We provide for the gentiles' poor with Israel's poor, we visit gentiles' sick with Israel's sick, and we bury the gentiles' dead with Israel's dead, due to the ways of peace.
How do you feel about Maimonides' attitude toward giving?
The following story between a Roman general and Rabbi Akiba illustrates two different viewpoints to the poor. The Roman general sees the poor as being punished and deserving their poverty, while Rabbi Akiba sees others as children of God deserving of compassion:
וזו שאלה שאל טורנוסרופוס הרשע את ר"ע אם אלהיכם אוהב עניים הוא מפני מה אינו מפרנסם א"ל כדי שניצול אנו בהן מדינה של גיהנם א"ל [אדרבה] זו שמחייבתן לגיהנם אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על עבדו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא כועס עליו ואתם קרוין עבדים שנאמר (ויקרא כה, נה) כי לי בני ישראל עבדים אמר לו ר"ע אמשול לך משל למה הדבר דומה למלך בשר ודם שכעס על בנו וחבשו בבית האסורין וצוה עליו שלא להאכילו ושלא להשקותו והלך אדם אחד והאכילו והשקהו כששמע המלך לא דורון משגר לו ואנן קרוין בנים דכתיב (דברים יד, א) בנים אתם לה' אלהיכם אמר לו אתם קרוים בנים וקרוין עבדים בזמן שאתם עושין רצונו של מקום אתם קרוין בנים ובזמן שאין אתם עושין רצונו של מקום אתם קרוין עבדים ועכשיו אין אתם עושין רצונו של מקום אמר לו הרי הוא אומר (ישעיהו נח, ז) הלא פרוס לרעב לחמך ועניים מרודים תביא בית אימתי עניים מרודים תביא בית האידנא וקאמר הלא פרוס לרעב לחמך:
This question was actually put by Turnus Rufus to R. Akiba: 'If your God loves the poor, why does God not support them?' He replied, 'So that we may be saved through them from the punishment of Gehinnom.'
'On the contrary,' said the other, 'it is this which condemns you to Gehinnom. I will illustrate by a parable. Suppose an earthly king was angry with his servant and put him in prison and ordered that he should be given no food or drink, and a man went and gave him food and drink. If the king heard, would he not be angry with him? And you are called "servants", as it is written, 'For the children of Israel are servants to Me.'
R. Akiba answered him: 'I will illustrate by another parable. Suppose an earthly king was angry with his son, and put him in prison and ordered that no food or drink should be given to him, and someone went and gave him food and drink. If the king heard of it, would he not send him a present? And we are called "children," as it is written, 'You are children to the Eternal your God.'
He said to him: 'You are called both children and servants. When you carry out the desires of the Omnipresent you are called "children", and when you do not carry out the desires of the Omnipresent, you are called "servants". At the present time you are not carrying out the desires of the Omnipresent. R. Akiba replied: 'The Scripture says, Is it not to deal your bread to the hungry and bring the poor that are cast out to your house. When "do you bring the poor who are cast out into you house"? Now; and it says [at the same time], Is it not to deal your bread to the hungry?'
How are these viewpoints present today?
The Rabbis considered generosity to be a virtue:
(יג) אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדְקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים - חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים - רָשָׁע:
(13) There are four kinds [of] givers of tzedakah (charity). [One who] wishes to give, but does not [wish for] others to give -- he has an evil eye with respect to others; [one who] wishes for others to give, and he [himself] does not give -- he has an evil eye with respect to himself; [one who] gives and [wishes that] others will give -- [that's a] chasid (righteous person); [one who] does not give and does not [wish that] others will give -- [that's a] rasha (wicked person).
Rabbi Elai said: In three matters a person’s true character is ascertained; in his cup, i.e., his behavior when he drinks; in his pocket, i.e., his conduct in his financial dealings with other people; and in his anger.
How do one's actions around giving reflect one's character?