On giving
The Apostle James wrote,
“What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
Suppose a brother or sister is without clothes and daily food.
If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it?
In the same way, faith by itself, if it is not accompanied by action, is dead.
But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.
You believe that there is one God. Good! Even the demons believe that—and shudder.
You foolish man, do you want evidence that faith without deeds is useless?”
James 2:14-20.
There are approximately 2000 scriptures commanding us to look after the poor.
As Christians we are called to help the poor in what ever way we can even if it’s only giving a glass of water.
Christians are one of the largest contributors to helping the needy. However there is much we can learn from our Jewish friends. Who for centuries have been among the largest contributors to helping the poor irrespective of their faith.
The Talmud tells this story,
“When a man appears before the Throne of Judgment, the first question he is asked is not, “Have you believed in God?” Or “Have you prayed and observed the ritual? “He is asked: “have you dealt honourably and faithfully in all your dealings with your fellow men?”
The Talmud.
The concept of dealing honourably and fairly with one’s fellow man is a Christian concept also. We are called not to judge our fellow man but to show love and understanding to those around us.
The Talmud also tells this story,
“Rabbi Akiba was asked by a Roman general, “Why does your God who loves the needy not provide for their support Himself?” He answered, “God the Father of both the rich and poor, wants the one to help the other so as to make the world a household of love.”
The Talmud.
Another concept Christians can understand.
There is however one other interesting concept from Judaism that Christians should latch on to. Its called Tzedakah
The following is as good an explanation of Tzedakah. It comes from a Jewish website,
“Tzedakah is the Hebrew word for acts that we call charity in English: giving assistance and money to the poor and needy or to other worthy causes. However the nature of tzedakah is very different from the idea of charity. The word “charity suggests benevolence and generosity, a magnanimous act by the wealthy and the powerful for the benefit of he poor and needy.
The word “tzedakah” is derived form the Hebrew root Tzadei-dalet-Qof, meaning righteousness, justice or fairness. In Judaism giving to the poor is not viewed as a generous, magnanimous act, it is simply and act of righteousness, performance of a duty giving the poor their due.
The Obligation of Tzedakah
Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. This is probably hyperbole, but it illustrates the importance ot tzedakah in Jewish thought. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy repeated states that G-d has inscribed a judgement against all who have sinned, but teshuvah (repentance) tefila (prayer) and tzedakah can alleviate the decree.
According to Jewish law, we are requiered to give one-tenth of our income to the poor. This generally interpreted as one-tenth of our net income after payment of taxes. Taxes themselves do not fulfill our obligation to give tzedakah even though a significant proportion of tax revenues in America and many other countries are used to provide for the poor and needy. Those who are dependent on public assistance or living on the edge of subsistence my give less but must still give to the extent they are able; however, no person should give so much that he would become a public burden.
The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to Synagogues or educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving both to Jews and gentiles; contrary to popular belief, Jew do not just care for our own. Quite the contrary a study of reported in the Jewish journal indicated that Jewish ‘mega-donors’ (who give more than $10 million a year to charity found that only 6% if their mega-dollars went to specifically Jewish causes.
Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggest that this is a good thing: if all people who asked for charity have no were in genuine Need we would be subjected to punishment for G-d for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask. Because we have some legitimate basis for doubting a beggar’s sincerity. It is permissible to investigate the legitimacy of charity before donating to it.
We have an obligation to avoid becoming in need of Tzedakah. A person should take any work available, even if he thinks it is beneath his dignity to avoid become a public charge.
However, if a person is truly in need and has no way of obtaining money on his own he should not feel embarrassed to accept tzedakah. No person should feel to proud to take money from others. In fact it is considered a transgression to refuse tzedakah. One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood.
Levels of Tzedakah
Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. The levels of charity from the least meritorious to the most meritorious, are:
As Christians the above is something we should consider. It is perfectly in line with Christian belief.
Please Think about it.
The Apostle James wrote,
“What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
Suppose a brother or sister is without clothes and daily food.
If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it?
In the same way, faith by itself, if it is not accompanied by action, is dead.
But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.
You believe that there is one God. Good! Even the demons believe that—and shudder.
You foolish man, do you want evidence that faith without deeds is useless?”
James 2:14-20.
There are approximately 2000 scriptures commanding us to look after the poor.
As Christians we are called to help the poor in what ever way we can even if it’s only giving a glass of water.
Christians are one of the largest contributors to helping the needy. However there is much we can learn from our Jewish friends. Who for centuries have been among the largest contributors to helping the poor irrespective of their faith.
The Talmud tells this story,
“When a man appears before the Throne of Judgment, the first question he is asked is not, “Have you believed in God?” Or “Have you prayed and observed the ritual? “He is asked: “have you dealt honourably and faithfully in all your dealings with your fellow men?”
The Talmud.
The concept of dealing honourably and fairly with one’s fellow man is a Christian concept also. We are called not to judge our fellow man but to show love and understanding to those around us.
The Talmud also tells this story,
“Rabbi Akiba was asked by a Roman general, “Why does your God who loves the needy not provide for their support Himself?” He answered, “God the Father of both the rich and poor, wants the one to help the other so as to make the world a household of love.”
The Talmud.
Another concept Christians can understand.
There is however one other interesting concept from Judaism that Christians should latch on to. Its called Tzedakah
The following is as good an explanation of Tzedakah. It comes from a Jewish website,
“Tzedakah is the Hebrew word for acts that we call charity in English: giving assistance and money to the poor and needy or to other worthy causes. However the nature of tzedakah is very different from the idea of charity. The word “charity suggests benevolence and generosity, a magnanimous act by the wealthy and the powerful for the benefit of he poor and needy.
The word “tzedakah” is derived form the Hebrew root Tzadei-dalet-Qof, meaning righteousness, justice or fairness. In Judaism giving to the poor is not viewed as a generous, magnanimous act, it is simply and act of righteousness, performance of a duty giving the poor their due.
The Obligation of Tzedakah
Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. This is probably hyperbole, but it illustrates the importance ot tzedakah in Jewish thought. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy repeated states that G-d has inscribed a judgement against all who have sinned, but teshuvah (repentance) tefila (prayer) and tzedakah can alleviate the decree.
According to Jewish law, we are requiered to give one-tenth of our income to the poor. This generally interpreted as one-tenth of our net income after payment of taxes. Taxes themselves do not fulfill our obligation to give tzedakah even though a significant proportion of tax revenues in America and many other countries are used to provide for the poor and needy. Those who are dependent on public assistance or living on the edge of subsistence my give less but must still give to the extent they are able; however, no person should give so much that he would become a public burden.
The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to Synagogues or educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving both to Jews and gentiles; contrary to popular belief, Jew do not just care for our own. Quite the contrary a study of reported in the Jewish journal indicated that Jewish ‘mega-donors’ (who give more than $10 million a year to charity found that only 6% if their mega-dollars went to specifically Jewish causes.
Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggest that this is a good thing: if all people who asked for charity have no were in genuine Need we would be subjected to punishment for G-d for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask. Because we have some legitimate basis for doubting a beggar’s sincerity. It is permissible to investigate the legitimacy of charity before donating to it.
We have an obligation to avoid becoming in need of Tzedakah. A person should take any work available, even if he thinks it is beneath his dignity to avoid become a public charge.
However, if a person is truly in need and has no way of obtaining money on his own he should not feel embarrassed to accept tzedakah. No person should feel to proud to take money from others. In fact it is considered a transgression to refuse tzedakah. One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood.
Levels of Tzedakah
Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. The levels of charity from the least meritorious to the most meritorious, are:
Giving begrudgingly
Giving less than you should, bu giving cheerfully,
Giving after being asked
Giving before being asked
Giving when you do not know the recipient’s identity, but the recipient knows yours
Giving when you know and the recipient’s identity, but the recipient doesn’t know yours.
Giving when neither party knows the other’s identity.
Enabling the recipient to become self-reliant.
As Christians the above is something we should consider. It is perfectly in line with Christian belief.
Please Think about it.
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