Tzedakah: Circles of Obligation and How to Give

If I am not for myself, who is for me? But if I am for myself alone, what am I? And if not now, when?

(3) Helping one's grown up sons or daughters in need when he is not obligated to—in order to give his sons an opportunity of studying the Law, or to keep his daughters in the right path—and presenting gifts to one's parents in need,—all this comes under the general head of tzedakah. In fact, such tzedakah is to be preferred to other forms. Not only a parent or child, but any relative should be given preference to a stranger; a brother of one's father, to a brother of one's mother; the poor of one's own family household to the poor of the city at large; the poor of one's own city to the poor of other cities; and the poor that dwell in the Holy Land (Israel) to those that dwell in other lands.

Whoever has the power to protest wrongdoing by members of his or her family but does not is caught up in their sin; whoever has the power to protest the wrongdoing of his or her city but does not is caught up in their sin; whoever has the power to protest the wrongdoing by the whole world but does not is caught up in its sin.

(7) There are eight levels in charity, each level surpassing the other. The highest level beyond which there is none is a person who supports a Jew who has fallen into poverty [by] giving him a present or a loan, entering into partnership with him, or finding him work so that his hand will be fortified so that he will not have to ask others [for alms]. Concerning this [Leviticus 25:35] states: "You shall support him, the stranger, the resident, and he shall live among you." Implied is that you should support him before he falls and becomes needy.

(8) A lower [level] than this is one who gives charity to the poor without knowing to whom he gave and without the poor person knowing from whom he received. For this is an observance of the mitzvah for its sake alone. This [type of giving was] exemplified by the secret chamber that existed in the Temple. The righteous would make donations there in secret and poor people of distinguished lineage would derive their livelihood from it in secret. A level close to this is giving to a charity fund. A person should not give to a charity fund unless he knows that the person managing it is faithful, wise, and capable of administering it in a proper manner as Rebbe Chananya ben Tradyon was.

(9) A lower level than that is an instance when the giver knows to whom he is giving, but the poor person does not know from whom he received. An example of this were the great Sages who would go in secret and throw money into the doorways of the poor. This is a worthy way of giving charity and it is a good quality [to express] if the trustees of the charitable fund are not conducting themselves appropriately.

(10) A lower level than that is an instance when the poor person knows from whom he took, but the donor does not know to whom he gave. An example of this were the great Sages who would bundle coins in a sheet and hang them over their shoulders and the poor would come and take them so that they would not be embarrassed.

(11) A lower level than that is giving [the poor person] in his hand before he asks.

(12) A lower level than that is giving him after he asks.

(13) A lower level than this is giving him less than what is appropriate, but with a pleasant countenance.

(14) A lower level than that is giving him with sadness.