For many people, philanthropy is something that other people engage in – people such as billionaires. After all, who else has the money to fund entire schools or hospitals?
Yet in the Jewish tradition, whether Reform, Conservative, Orthodox, or Ultra-Orthodox, 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. In fact, it is taught to regard the very money for available tzedakah as not one’s own, but on loan, as it were, from the Lord. This implies the further injunction to diligently investigate all would-be recipients of aid so that contributions will truly be of benefit and not go to waste.

At first glance, this may sound like yet another curious aspect of the religion. However – 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? For to give means to share of oneself, 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. Hence, in Judaism it isn’t necessary to be a successful businessman such as Isaac Toussie so as to make donations. 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!

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