The Meaning and Foundations of Tzedakah
The Hebrew term tzedakah (צדקה) literally means righteousness or justice, rather than simply “charity.” This linguistic distinction captures the essence of the Jewish view of giving: it is not a voluntary act of kindness, but a moral and religious obligation grounded in justice and covenantal responsibility.
As Deuteronomy 15:11 declares:
“There will always be poor people in your land. Therefore I command you to be open-handed toward your fellow Israelites who are poor and needy.”
Through tzedakah, Jews imitate God’s own mercy and uphold the Torah’s ethical demand that society should be structured around compassion, fairness, and mutual support. It is thus one of the most central expressions of the mitzvot, connecting social responsibility with religious devotion.
Forms of Tzedakah: Giving Beyond Money
While tzedakah often refers to financial giving, its meaning extends far beyond material charity. The Talmud emphasises that genuine righteousness involves acts of loving-kindness (gemilut chasadim) — personal, time-giving, and relational forms of help.
Such acts include visiting the sick, comforting mourners, or helping someone find employment. In contrast to mere almsgiving, gemilut chasadim embodies the deeper value of hesed (loving-kindness), ensuring that compassion is expressed through presence and action, not just material support.
Leviticus 19:9–10 provides a scriptural model for this ethical sensitivity:
“When you reap the harvest of your land, do not reap to the very edges of your field... leave them for the poor and the foreigner.”
This commandment safeguards the dignity of the poor by allowing them to gather for themselves rather than being passive recipients of aid. It exemplifies the Jewish concern for self-respect, humility, and justice in all charitable interactions.
Maimonides’ Eight Levels of Tzedakah
The medieval philosopher and jurist Maimonides (Rambam) developed a systematic hierarchy of giving in his Mishneh Torah, delineating eight levels of tzedakah to guide ethical behaviour. Each level increases in moral and spiritual value, culminating in the most selfless and dignified form of aid:
Giving reluctantly and with regret.
Giving less than is fitting but with goodwill.
Giving after being asked.
Giving before being asked.
Giving when the giver does not know the recipient.
Giving when the recipient does not know the giver.
Giving anonymously on both sides.
Helping a person become self-sufficient — by providing a loan, partnership, or job opportunity.
This hierarchy reveals a profound ethical insight: the highest form of charity is empowerment, enabling others to regain independence and dignity. As Deuteronomy 15:8 commands,
“You shall open your hand to him, and lend him sufficient for his need.”
For Maimonides, tzedakah is not an act of pity but a form of social justice that mirrors God’s sustaining care for humanity.
Charity in Daily and Religious Life
The importance of tzedakah permeates both public worship and private life. Many Jewish homes feature a pushke — a small charity box used to collect coins for those in need. Giving is often integrated into daily routines and festival observances, reinforcing the rhythm of generosity throughout the year.
During Purim, Jews send gifts of food (mishloach manot) to friends and donations to the poor (matanot la’evyonim)to ensure that everyone can share in the joy of the festival. Similarly, between Rosh Hashanah and Yom Kippur, when repentance (teshuvah) and moral reflection are central, giving to charity is emphasised as an act of atonement and compassion.
Through these rituals, tzedakah becomes an embodied expression of repentance and renewal, linking the ethical and the spiritual dimensions of Jewish life.
Tzedakah and Tikkun Olam: Repairing the World
In modern Jewish thought, particularly within Reform and Progressive Judaism, tzedakah has evolved into the broader principle of Tikkun Olam — “repairing the world.” This concept views social action as a religious duty aimed at creating a more just and compassionate society.
The Pittsburgh Platform (1885), a foundational Reform statement, explicitly identifies social justice as an essential Jewish obligation. For Reform Jews, campaigns for equality, human rights, and environmental sustainability are contemporary expressions of tzedakah and gemilut chasadim.
This interpretation expands tzedakah beyond individual charity to encompass systemic justice — working to remove the causes of poverty, discrimination, and suffering, in line with the prophetic vision of Isaiah 1:17:
“Learn to do right; seek justice. Defend the oppressed.”
Ethical Tension: Giving and Receiving
A key dimension of Jewish reflection on tzedakah is the balance between giving and self-reliance. While every Jew is encouraged to give, they are also urged to avoid becoming dependent on charity if possible. Nevertheless, if hardship arises, refusing help is considered wrong, since accepting aid enables others to fulfil the mitzvah of tzedakah.
This mutual dynamic underscores Judaism’s social ethic: compassion and responsibility are shared between giver and receiver, forming a reciprocal covenant of care that reflects divine justice in human relationships.
Conclusion: The Justice of Giving
In conclusion, tzedakah is not an act of optional benevolence but a core expression of covenantal justice. It embodies the Torah’s vision of a moral society, where compassion and equity mirror God’s own righteousness.
Through the practical and spiritual discipline of giving — whether through money, time, or advocacy — Jews participate in sustaining the moral fabric of creation. As the rabbis teach, “The world stands on three things: on Torah, on worship, and on acts of loving-kindness.” (Pirkei Avot 1:2)
Thus, tzedakah is not merely about generosity; it is about bringing divine justice into the human realm, one act of righteousness at a time.
📚 Key Terms:
Making things right with God after making mistakes (e.g., breaking mitzvot).
Key moral principle; giving to those in need. Hebrew term ‘tzedakah’ literally means ‘justice’ but used to refer to charity (because giving to those in need is part of promoting justice).
A binding promise/agreement; God's agreement to look after his chosen people.
The account of how God made the universe.
Key moral principle; fairness in the way people are treated.
Mitzvot (singular is ‘mitzvah’) are the 613 Jewish commandments/rules found in the Tenakh.
Festival celebrating the Jewish New Year. It is the start of the ten day period of High Holy Days that culminates in Yom Kippur.
Key moral principle related to making the world a better place (Hebrew ‘tikkun olam’).
The Day of Atonement – a day of repentance and fasting on the tenth day after Rosh Hashanah. The holiest day of the Jewish year.
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Level: A-level