Maimonides, the twelfth century Jewish scholar, wrote a brief but profound mishnah on the Torah concerning charity. Summing up and explaining the vision of charity found in what we consider the Old Testament, he defined and described eight degrees of charity. His words are worth considering as we seek to be faithful to God's vision of compassion, mercy and justice as well as effective in battling poverty and homelessness in our city. He writes:
There are eight levels of tzedaka [often translated as "charity" is the Jewish legal requirement to do rightly with your fellow person -- that is, to support him (or her) when he is in need, Deut. 15:7-8], each greater than the next. The greatest level, above which there is no other, is to strengthen the name of another Jew by giving him a present or loan, or making a partnership with him, or finding him a job in order to strengthen his hand until he needs no longer [beg from] people. For it is said, "You shall strengthen the stranger and the dweller in your midst and live with him," {Leviticus 25:35} that is to say, strengthen him until he needs no longer fall [upon the mercy of the community] or be in need.
Maimonides admonishes us that the true meaning of charity is not the easy gift of a handout or donation but the hard effort of providing meaningful employment and help so that such a person no longer has need. This isn't a claim that those who are homeless or poor simply need "to get a job" but that we must work to create a society that seeks to welcome and strengthen the stranger rather than simply appease him. Such a philosophy would reorient us toward practices of justice that, I would argue, are more in keeping with both the Old and New Testament perspective of caring for the poor.
Below is Maimonides text for you to read:
Eight Degrees of Charity:
Rambam, Hilchot Mat'not Ani'im 10:1,7-14
(Maimonides, Mishneh Torah, Laws of Gifts of [that belong to] the Poor)
Translated and copyright 1990, 2003 by Jonathan J. Baker
[Interpolations] in brackets, {scriptural citations} in braces.
1) We are required to take more care about the mitzva ["command"] of tzedaka [Tzedaka, unlike "charity" (from Gk. karitas, "love"), is the Jewish legal requirement to do rightly with your fellow person -- that is, to support him when he is in need.(Deut. 15:7-8)] than for any other positive mitzva. For the mitzva of tzedaka is the sign of the righteous descendents of Abraham our father, as "[God] has made known to him [Abraham], so that he shall command his sons to do tzedaka." {Genesis XVIII:19} The throne of Israel is not established, nor does true faith stand except through tzedaka), for "through tzedaka will I [God] be established." {Isaiah LIV:14} And Israel will not be redeemed except through tzedaka, for "Zion will be ransomed through judgment and returned through tzedaka." {Isaiah I:27}
7) There are eight levels of tzedaka, each greater than the next. The greatest level, above which there is no other, is to strengthen the name of another Jew by giving him a present or loan, or making a partnership with him, or finding him a job in order to strengthen his hand until he needs no longer [beg from] people. For it is said, "You shall strengthen the stranger and the dweller in your midst and live with him," {Leviticus XXV:35} that is to say, strengthen him until he needs no longer fall [upon the mercy of the community] or be in need.
8) Below this is the one who gives tzedaka to the poor, but does not know to whom he gives, nor does the recipient know his benefactor. For this is performing a mitzva for the sake of Heaven. This is like the Secret [Anonymous] Office in the Temple. There the righteous gave secretly, and the good poor drew sustenance anonymously. This is much like giving tzedaka through a tzedaka box. One should not put into the box unless he knows that the one responsible for the box is faithful and wise and a proper leader like Rabbi Hananya ben Teradyon.
9) Below this is one who knows to whom he gives, but the recipient does not know his benefactor. The greatest sages used to walk about in secret and put coins into the doors of the poor. It is worthy and truly good to do this if those who are responsible for collecting tzedaka are not trustworthy.
10) Below this is one who does not know to whom he gives, but the poor person does know his benefactor. The greatest sages used to pack coins into their scarves and roll them up over their backs, and the poor would come and pick [the coins out of the scarves] so that they would not be ashamed.
11) Below this is one who gives to the poor person before being asked.
12) Below this is one who gives to the poor person after being asked.
13) Below this is one who gives to the poor person gladly and with a smile.
14) Below this is one who gives to the poor person unwillingly
No comments:
Post a Comment