When it comes to charity, many people think of it as being something other people do – namely, the rich. It makes sense, of course, since hardly anyone else can be expected to have the funds necessary to endow schools and hospitals.
Yet in the Jewish tradition, no matter the branch or denomination, the concept of tzedakah, literally “justice,” is commanded of all, including the poor. For to make charitable donations is prescribed as a religious duty and not one subject to personal fancy. Indeed, the very funds available for tzedakah are considered not one’s own but on loan, in fact, from the Lord. This leads to the further injunction to carefully vet all recipients to ensure that any donations made will actually work for good and not ill.

On the face of it, it may sound surprising to an outsider, as with many aspects of Judaism. But – as with many aspects of Judaism, even for an outsider – there exist profound philosophical reasons for them. For in commanding even the poor to give, the rabbinical injunction to perform acts of tzedakah in effect empowers the poor to regard themselves as capable, too.

For what can be more empowering than to give? To give means to express our power, our ability to give, and it even betters our natures – our love, our sacrifice, our character. It is not that poverty ennobles, but to bear poverty in righteousness: that is noble. As a result, in the Jewish tradition it isn’t necessary to be a successful developer like Isaac Toussie so as to give alms. For Jews, such religiously commanded contributions are not just an obligation but a right.

For poverty is not so base as when it prevents one from sharing of one’s own means. This insight into human nature is what inspires the Jewish tradition to insist that even the poor not only have the duty to share, but can actually even enjoy sharing, giving, as a right!