כמה סיפורים על יחסים בין אישיים, מעמדות ורגישות

(10) If one found [an animal] in the stable, he is not obligated with it; [if it is in] the public domain, he is obligated with it. If it was in a cemetery, he may not impurify [himself] for it. If his father said to him 'impurify [yourself]', or 'do not return [a lost object]', he should not listen to him. If [a person] unloaded [an animal] and [the owner] reloaded [the animal], he unloaded and he reloaded, even four or five times, he is obligated [to unload]; as the Torah states, (Exodus 23:5): "You shall surely relieve." If [the owner] went and sat down, and said to the passer-by: 'Since the mitsvah is upon you, if it is your will to unload [the animal], do so,' [the latter] is exempt; as the Torah states, (Exodus 23:5) "With him." If he is old or sick, he is obligated. It is a mitsvah from the Torah to unload [an animal], but not to reload [it]. Rabbi Shimon says: "Even to reload." Rabbi Yosei the Galilean says: "If [the weight] was more than it was able to carry, it is not necessary for him, as the Torah states, (Exodus 23:5): "Under its burden": a burden that it is able to withstand.

(4) Anyone who gives tzedakah to a poor person with a scowl and causes him to be embarrassed,¹⁸³Literally: causes his face to fall in shame. even if he gave him a thousand zuz, has destroyed and lost any merit thereby. Rather, one should give cheerfully, with happiness [to do so] and empathy for his plight, as it is said, (Job 30:25) Did I not weep for the unfortunate? Did I not grieve for the needy? And one should speak to him words of comfort and consolation, as it is said, (Job 29:13) [I received the blessing of the lost,] I gladdened the heart of the widow.

(5) If a poor person asks of you [to give him something], and you do not have anything in your possession to give to him, comfort him with words.¹⁸⁴See Leviticus Rabbah 34:15 as well as Babylonian Talmud Bava Batra 9b. It is forbidden to speak harshly to a poor person or to raise your voice in a shout, for his heart is broken and crushed. Thus it says in Scripture, (Psalms 51:19) God, You will not despise a contrite and crushed heart. And it says, (Isaiah 57:15) Reviving the spirits of the lowly, reviving the hearts of the contrite. And woe to anyone who shames a poor person! Woe to him! Rather, let him be like a father to him, in compassion and in words, as it is said, (Job 29:15) I was a father to the needy.

(6) One who coerces others to give tzedakah is considered to have performed even a greater deed then the person who actually gives, as it is said, (Isaiah 32:17) For the work of the righteousness [tzedakah] shall be peace, [and the effect of righteousness [tzedakah], calm and confidence forever.]¹⁸⁵See Babylonian Talmud Bava Batra 9a. The first half of the verse refers to the one who gives. The second part of the verse refers to one who coerces others and whose reward is more lasting. Of collectors of tzedakah and similar people it is written, (Daniel 12:3) Those who lead the many to righteousness [matzdiké harabim] will be like the stars [forever and ever].

(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.¹⁸⁶See Babylonian Talmud Shabbat 63a.

(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.¹⁸⁷Maimonides holds the anonymity of both giver and receiver of great importance, but he does not require anonymity at the highest level of giving. This is perhaps because the highest level of giving addresses the source of poverty whereas giving something to a beggar only alleviates a person's temporary need. Preventing poverty is therefore of such importance that anonymity becomes secondary in that instance. 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.¹⁸⁸See Babylonian Talmud Bava Batra 10b and Avodah Zarah 17b. Rabbi Chanania ben Teradion had a reputation for competence and honesty, so he dealt with the collection and distribution of charity funds. He was later tortured and executed by the Romans.

(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.¹⁸⁹See Babylonian Talmud Ketubot 67b. 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.¹⁹⁰See Babylonian Talmud Ketubot 67b.

(11) One level lower is to give to him with one's own hand before he can ask.¹⁹¹It can be assumed that from this point on the situation is one of face to face encounter, handing something to another.

(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.