Rabbi Sacks shares three stories of men who were well-respected for the care they took to give tzedakah:
1. Rabbi Abba used to add money to a scarf on his back, so that people could walk past and take what they needed without facing him.
2. Every day, Mar Ukba would throw four coins into the door socket of his poor neighbour. Once the man thought, “I will go and see who does me this kindness.” As soon as the poor man saw him and his wife about to leave the coins, he ran out, but they fled from him and hid. Why did they do this? Because they wanted to stay anonymous. For it is better to ‘jump into a fiery furnace rather than publicly shame your neighbour’.
3. When Rabbi Yona saw a man of a good family who had lost his money and was ashamed to accept charity, he would go and say to him, “I have heard that you are owed an inheritance from overseas. Here is an article of some value. Sell it and use the proceeds. When you are more affluent, you will repay me.” As soon as the man took it, Rabbi Yona would say, “It’s yours as a gift.”
The first extraordinary fact about the laws of tzedakah is the concept itself. Tzedakah does not mean “charity”. We see this in the form of a law inconceivable in any other moral system, as Rambam explains, “Someone who does not wish to give tzedakah may be compelled to do so by a Jewish court of law.”Charity is always voluntary. Tzedakah is compulsory. Therefore tzedakah does not mean “charity”. The nearest English equivalent is “social justice”.
The second fact is within the three stories above. Poverty in Judaism is conceived not merely in material terms: the poor lack the means of sustenance. It is also conceived in psychological terms. Poverty humiliates. It robs people of dignity. It makes them dependent on others – thus depriving them of independence which the Torah sees as essential to self-respect.
This deep psychological insight is eloquently expressed in the third paragraph of bensching, “Please, Hashem, do not make us dependent on the gifts or loans of other people but only on Your full, open, holy and generous hand so that we may suffer neither shame nor humiliation forever and all time.”
As a result, Jewish law focuses not only on how much we must give but also on how we do so. Ideally, the donor should not know to whom they are giving, nor the recipient know from whom they are receiving.
The Rambam explains that the highest level of tzedakah is when a person offers a poorer person a business partnership, or helps him find a job, allowing him to earn enough himself to help other people in need.
Giving someone a job would not normally be considered charity at all. But this shows that tzedakah does not mean charity. It means giving people the means to live a dignified life, and within the Jewish value system, any form of employment is more dignified than dependence.
Muhammad Yunus rediscovered Rambam’s wisdom quite recently, for which he was awarded the Nobel Prize: the idea of micro-loans enabling poor people to set up small businesses. It is a very powerful idea.
Judaism refused to romanticise poverty or anaesthetise its pain. The rabbis refused to see poverty as a blessed state, an affliction to be born with acceptance and grace. Instead, the rabbis called it “worse than fifty plagues”. They said, “Nothing is harder to bear than poverty because he who is crushed by poverty is like one to whom all the troubles of the world cling and upon whom all the curses of Devarim have descended. If all other troubles were placed on one side and poverty on the other, poverty would outweigh them all.” Rambam went to the heart of the matter when he said, “The well-being of the soul can only be obtained after that of the body has been secured.”
Poverty is not a noble state. You cannot reach spiritual heights if you have no food to eat or a roof over your head if you lack access to medical attention or are beset by financial worries. I know of no saner approach to poverty, welfare, and social justice than that of Judaism. Unsurpassed in its time, it remains the benchmark of a decent society today.
Rabbi Sacks and Lady Elaine Sacks volunteering at the Chazon Yeshaya soup kitchen in Israel
Around the Shabbat Table
What are the key differences between charity and social justice in Judaism?
If you don’t have money yourself, what are some other ways you can “give tzedakah”?
Why do you think there is such an emphasis on preserving individual dignity when giving tzedakah?
Parsha in Passing
Moshe tells Bnei Yisrael that he is setting before them a choice: a blessing if they follow God’s commandments and a curse if they abandon them. These proclamations will be made on Har Gerizim and Har Ebal upon entering the Promised Land.
A central Temple is to be established where God chooses, where sacrifices will be brought. It is forbidden to offer sacrifices elsewhere, though animals may be slaughtered for food, with the blood prohibited from consumption.
A false prophet or one who promotes idol worship is to be executed, and idolatrous cities must be destroyed. The kosher laws for animals, fish, and birds are reiterated.
A tenth of the produce is to be eaten in Jerusalem or converted to money for food there. Charity and loan debts and wiped away, with servants freed after six years. The parsha ends with some of the laws for the Three Foot Festivals, the Pesach, Shavuot, and Succot pilgrimages to Jerusalem.
Parsha People
Chaggim: The Shalosh Regalim bring a sacred cheer, drawing us close to what we hold dear.
The Beit HaMikdash: In the Temple’s holy space, we can feel Hashem’s embrace.
False Prophets: A false prophet’s deceitful ways can lead the righteous to err and stray.
Tzedakah: Tzedakah lifts, with generous gifts, makes spirits soar as poverty drifts.
Parsha Practical
Beyond donating money, as we have seen, the higher levels of tzedakah involve helping others to create work and a future income for themselves. Let’s think creatively about tzedakah and consider how your individual efforts could spark lasting change and empower others.
For example, families could collaborate to create skill-sharing workshops or entrepreneurial mentoring programmes that equip people with the tools and knowledge to thrive. Individuals might invest in or support crowd-funded projects that enable small businesses or creative start-ups to flourish. Making meals for community members who need hot meals, or preparing and providing fresh ingredients, or offering free babysitting services for single-parent or overworked households, and a buddy system between the young and the old at synagogue can all have a profound impact.
By reimagining tzedakah as a way to offer community support, opportunities for self-growth and catalysts for change, you can help others gain immediate relief and the capacity to build a more secure and dignified future.
Parsha Playoff
Let’s play “Self-Sufficiency Scavenger Hunt”. In this activity, the goal is to find five items that enhance self-sufficiency or aid in giving tzedakah. Start by creating a list of items you might be able to donate, like a reusable shopping bag, a first aid kit, gardening gloves, non-perishable food, and a DIY repair kit. Then set a time limit for
finding the items around the house. Once the time is up, gather everyone to discuss how each item contributes to self-sufficiency or supports tzedakah!
Parsha Philosophy
Tzedakah is not just about giving to those in need but is a fundamental duty tied to social justice and human dignity. Unlike voluntary charity, tzedakah is a compulsory obligation that emphasizes not only the amount given but how it is given. Here’s the thing: poverty is not just a material condition but also a psychological one that can rob individuals of their dignity and self-respect. Therefore, Jewish law mandates that tzedakah be given in a way that preserves these fundamental human rights - even better if the donor and recipient are unaware of each other’s identities.
According to the Rambam, the highest form of tzedakah is helping someone become self-sufficient, thereby enabling them to live a life of dignity without relying on others’ aid.
What do you think helping someone become self-sufficient means? What are ways that you yourself are self-sufficient?
Parsha Parable
Shoe-Per Heroes
Eliana was just seven years old when she noticed something that deeply moved her. One chilly afternoon at the playground, she saw a younger child wearing worn out, tattered shoes with holes in the soles. Seeing those shoes made Eliana feel tremendously sad. How could another child play with broken shoes? She knew she had to do something about it.
Determined to help, Eliana wondered if she could create a project to collect and donate shoes for children. She went home and shared her idea with her parents, who were thrilled to help out.
Together they set up a small shoe drive at their local community centre. Eliana made colourful posters and flyers to spread the word, this caught the imagination of many people.
Soon her school, shul, and the entire neighbourhood was rallying behind her initiative.
Eliana’s project quickly gained momentum. Local families donated new and gently used shoes, and businesses contributed to the cause. Eliana’s efforts also included creating a small fundraiser by selling handmade crafts at a weekend market, with all proceeds going towards buying new shoes for kids.
By the end of the drive, Eliana had collected over 150 pairs of shoes, which were distributed to children in need throughout the community. The joy and gratitude of the recipients were a testament to Eliana’s dedication and compassion. Her project not only provided practical support but also inspired others to find creative ways to make a difference.
Parsha Puzzle
Question: Rashi (Rabbi Shlomo ben Yitzchak) once went to visit famously wealthy man, hoping to collect money for the poor. The servant who answered the door said that the man was not home. Then she said that she recognised Rashi as the thief who had previously stolen her master’s suit. In response, Rashi wrote a Hebrew word on the front door five times in a row. The word was spelled “Shin Lamed Mem Hey.” The wealthy man came home, saw the message, and tracked down Rashi. He contributed a large amount of tzedakah and became a loyal follower of Rashi. What did the Shin Lamed Mem Hey mean?
Answer: It meant She’lama (why did) shilmah Shlomo (Shlomo pay for) salma sheleima (an entire suit of clothing)? (Note: Salma in Chumash means a ‘garment’. Shilmah is a contraction of shilaim otah — “paid (for) it.”)
Parsha Ponderings
What Would You Do?
Imagine you discover a neighbour struggling, and you have the resources to help. How could you offer your assistance, based on your individual strengths, and how would you remain anonymous?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the
Family Edition
is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant &
Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It
strives to be not just about truth on the surface but also its connection to a
deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they
built a life dedicated to love of family, community, and Torah. An extraordinary
couple who have moved me beyond measure by the example of their lives.” — Rabbi
Sacks
Making Poverty History
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Making Poverty History
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The Summary
This summary is adapted from this week’s main Covenant & Conversation essay by Rabbi Sacks.
Rabbi Sacks shares three stories of men who were well-respected for the care they took to give tzedakah:
1. Rabbi Abba used to add money to a scarf on his back, so that people could walk past and take what they needed without facing him.
2. Every day, Mar Ukba would throw four coins into the door socket of his poor neighbour. Once the man thought, “I will go and see who does me this kindness.” As soon as the poor man saw him and his wife about to leave the coins, he ran out, but they fled from him and hid. Why did they do this? Because they wanted to stay anonymous. For it is better to ‘jump into a fiery furnace rather than publicly shame your neighbour’.
3. When Rabbi Yona saw a man of a good family who had lost his money and was ashamed to accept charity, he would go and say to him, “I have heard that you are owed an inheritance from overseas. Here is an article of some value. Sell it and use the proceeds. When you are more affluent, you will repay me.” As soon as the man took it, Rabbi Yona would say, “It’s yours as a gift.”
The first extraordinary fact about the laws of tzedakah is the concept itself. Tzedakah does not mean “charity”. We see this in the form of a law inconceivable in any other moral system, as Rambam explains, “Someone who does not wish to give tzedakah may be compelled to do so by a Jewish court of law.”Charity is always voluntary. Tzedakah is compulsory. Therefore tzedakah does not mean “charity”. The nearest English equivalent is “social justice”.
The second fact is within the three stories above. Poverty in Judaism is conceived not merely in material terms: the poor lack the means of sustenance. It is also conceived in psychological terms. Poverty humiliates. It robs people of dignity. It makes them dependent on others – thus depriving them of independence which the Torah sees as essential to self-respect.
This deep psychological insight is eloquently expressed in the third paragraph of bensching, “Please, Hashem, do not make us dependent on the gifts or loans of other people but only on Your full, open, holy and generous hand so that we may suffer neither shame nor humiliation forever and all time.”
As a result, Jewish law focuses not only on how much we must give but also on how we do so. Ideally, the donor should not know to whom they are giving, nor the recipient know from whom they are receiving.
The Rambam explains that the highest level of tzedakah is when a person offers a poorer person a business partnership, or helps him find a job, allowing him to earn enough himself to help other people in need.
Giving someone a job would not normally be considered charity at all. But this shows that tzedakah does not mean charity. It means giving people the means to live a dignified life, and within the Jewish value system, any form of employment is more dignified than dependence.
Muhammad Yunus rediscovered Rambam’s wisdom quite recently, for which he was awarded the Nobel Prize: the idea of micro-loans enabling poor people to set up small businesses. It is a very powerful idea.
Judaism refused to romanticise poverty or anaesthetise its pain. The rabbis refused to see poverty as a blessed state, an affliction to be born with acceptance and grace. Instead, the rabbis called it “worse than fifty plagues”. They said, “Nothing is harder to bear than poverty because he who is crushed by poverty is like one to whom all the troubles of the world cling and upon whom all the curses of Devarim have descended. If all other troubles were placed on one side and poverty on the other, poverty would outweigh them all.” Rambam went to the heart of the matter when he said, “The well-being of the soul can only be obtained after that of the body has been secured.”
Poverty is not a noble state. You cannot reach spiritual heights if you have no food to eat or a roof over your head if you lack access to medical attention or are beset by financial worries. I know of no saner approach to poverty, welfare, and social justice than that of Judaism. Unsurpassed in its time, it remains the benchmark of a decent society today.
Around the Shabbat Table
Parsha in Passing
Moshe tells Bnei Yisrael that he is setting before them a choice: a blessing if they follow God’s commandments and a curse if they abandon them. These proclamations will be made on Har Gerizim and Har Ebal upon entering the Promised Land.
A central Temple is to be established where God chooses, where sacrifices will be brought. It is forbidden to offer sacrifices elsewhere, though animals may be slaughtered for food, with the blood prohibited from consumption.
A false prophet or one who promotes idol worship is to be executed, and idolatrous cities must be destroyed. The kosher laws for animals, fish, and birds are reiterated.
A tenth of the produce is to be eaten in Jerusalem or converted to money for food there. Charity and loan debts and wiped away, with servants freed after six years. The parsha ends with some of the laws for the Three Foot Festivals, the Pesach, Shavuot, and Succot pilgrimages to Jerusalem.
Parsha People
Chaggim: The Shalosh Regalim bring a sacred cheer, drawing us close to what we hold dear.
The Beit HaMikdash: In the Temple’s holy space, we can feel Hashem’s embrace.
False Prophets: A false prophet’s deceitful ways can lead the righteous to err and stray.
Tzedakah: Tzedakah lifts, with generous gifts, makes spirits soar as poverty drifts.
Parsha Practical
Beyond donating money, as we have seen, the higher levels of tzedakah involve helping others to create work and a future income for themselves. Let’s think creatively about tzedakah and consider how your individual efforts could spark lasting change and empower others.
For example, families could collaborate to create skill-sharing workshops or entrepreneurial mentoring programmes that equip people with the tools and knowledge to thrive. Individuals might invest in or support crowd-funded projects that enable small businesses or creative start-ups to flourish. Making meals for community members who need hot meals, or preparing and providing fresh ingredients, or offering free babysitting services for single-parent or overworked households, and a buddy system between the young and the old at synagogue can all have a profound impact.
By reimagining tzedakah as a way to offer community support, opportunities for self-growth and catalysts for change, you can help others gain immediate relief and the capacity to build a more secure and dignified future.
Parsha Playoff
Let’s play “Self-Sufficiency Scavenger Hunt”. In this activity, the goal is to find five items that enhance self-sufficiency or aid in giving tzedakah. Start by creating a list of items you might be able to donate, like a reusable shopping bag, a first aid kit, gardening gloves, non-perishable food, and a DIY repair kit. Then set a time limit for
finding the items around the house. Once the time is up, gather everyone to discuss how each item contributes to self-sufficiency or supports tzedakah!
Parsha Philosophy
Tzedakah is not just about giving to those in need but is a fundamental duty tied to social justice and human dignity. Unlike voluntary charity, tzedakah is a compulsory obligation that emphasizes not only the amount given but how it is given. Here’s the thing: poverty is not just a material condition but also a psychological one that can rob individuals of their dignity and self-respect. Therefore, Jewish law mandates that tzedakah be given in a way that preserves these fundamental human rights - even better if the donor and recipient are unaware of each other’s identities.
According to the Rambam, the highest form of tzedakah is helping someone become self-sufficient, thereby enabling them to live a life of dignity without relying on others’ aid.
Parsha Parable
Shoe-Per Heroes
Eliana was just seven years old when she noticed something that deeply moved her. One chilly afternoon at the playground, she saw a younger child wearing worn out, tattered shoes with holes in the soles. Seeing those shoes made Eliana feel tremendously sad. How could another child play with broken shoes? She knew she had to do something about it.
Determined to help, Eliana wondered if she could create a project to collect and donate shoes for children. She went home and shared her idea with her parents, who were thrilled to help out.
Together they set up a small shoe drive at their local community centre. Eliana made colourful posters and flyers to spread the word, this caught the imagination of many people.
Soon her school, shul, and the entire neighbourhood was rallying behind her initiative.
Eliana’s project quickly gained momentum. Local families donated new and gently used shoes, and businesses contributed to the cause. Eliana’s efforts also included creating a small fundraiser by selling handmade crafts at a weekend market, with all proceeds going towards buying new shoes for kids.
By the end of the drive, Eliana had collected over 150 pairs of shoes, which were distributed to children in need throughout the community. The joy and gratitude of the recipients were a testament to Eliana’s dedication and compassion. Her project not only provided practical support but also inspired others to find creative ways to make a difference.
Parsha Puzzle
Question: Rashi (Rabbi Shlomo ben Yitzchak) once went to visit famously wealthy man, hoping to collect money for the poor. The servant who answered the door said that the man was not home. Then she said that she recognised Rashi as the thief who had previously stolen her master’s suit. In response, Rashi wrote a Hebrew word on the front door five times in a row. The word was spelled “Shin Lamed Mem Hey.” The wealthy man came home, saw the message, and tracked down Rashi. He contributed a large amount of tzedakah and became a loyal follower of Rashi. What did the Shin Lamed Mem Hey mean?
Parsha Ponderings
What Would You Do?
Imagine you discover a neighbour struggling, and you have the resources to help. How could you offer your assistance, based on your individual strengths, and how would you remain anonymous?
DOWNLOAD AND PRINT THE FAMILY EDITION >
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
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