Parashat Re’eh is arguably one of the most jam-packed weekly Torah portions that are presented to us, ranging in discussion from Hashem giving both Berachah and Kelalah to the Bnei Yisrael, instructions regarding all the species of Kosher animal and sea creature, and even the commandment to remember Yetziat Mitzryaim thrown in there as well. One of the most overlooked Mitzvot discussed, however, is the commandment to give Tzedakah, charity. The Pesukim, critical to outlining the Mitzvah, state: “Ki Yihiyeh Becha Evyon MeiEchad Achecha BiEchad Shi’arecha BiArtzecha Asher Hashem Elokecha Notein Lecha Lo TiAmetz Et Levavecha VeLo Tikpotz Et Yadcha MeiAchecha HaEvyon. Ki Patoach Tiftach Et Yadcha Lo ViHa’avet Ta’avitenu Dei Machsoro Asher Yechsar Lo,” “If there will be a needy man among you - one of your brothers, within one of your cities in your land that Hashem your God gives you - you should not harden your heart and should not close your hand from your needy brother. Rather, you must open your hand and lend him sufficient for whatever he needs” (Devarim 15:7-8). Even as one of the 613 Mitzvot, and perhaps one of the easiest to perform, people have always been reluctant to give Tzedakah. As I will try to demonstrate, Tzedakah is perhaps the easiest and arguably most fulfilling mitzvah that we can perform in our everyday lives; to quote the late 20th-century band of siblings, The Jackson 5, “it’s simple as 1-2-3.”
Rav Shlomo Ganzfried opens up his summary of Hilchot Tzedakah (Kitzur Shulchan Aruch 34:1) by first offering a few of the innumerable benefits that Tzedakah presents to an individual both in this world and the next. The first, possibly most crucial next to the very commandment itself is that the practice of giving Tzedakah is reflective of the same choices and decisions made by Avraham Avinu, the pious patriarch of our heritage. The Kitzur then goes on to state that one of the only modes by which an individual establishes himself is through tzedakah, as it is stated, “BeTzedakah Tikonani,” “Establish yourself through charity” (Yeshayahu 54:14). It is also based on a Pasuk in Mishlei that Tzedakah is more appealing to HaKadosh Baruch Hu than Korbanot, and this is corroborated by another Pasuk in Yeshayahu which states that Tzedakah is a prerequisite to the ultimate Geulah, redemption, of the Bnei Yisrael. If one were to refuse Tzedakah, Heaven Forbid, a person calls into question the nature of their Jewish identity and lineage according to the Gemara in Beitzah. Finally, and perhaps one of the most logically compelling arguments for giving Tzedakah is that no matter what one gives, they will not themselves be rendered poor as a result of this Mitzvah; this is well backed by yet another Pasuk in Yeshayahu.
Though I have laid out many reasons why one should give Tzedakah when possible, the Kitzur Shulchan Aruch was far from the first or only Halachic authority to outline such compelling reasons. Rambam was famous for his writings on the giving of Tzedakah, particularly his Eight Levels of Charity as outlined in the Mishneh Torah. Additionally, Rambam was commonly referenced as having stated that Tzedakah is one of the most important Mitzvot to fulfill because it is the sign of a righteous individual. Rav Chaim Halberstam, commonly known as the Tzaddik of Sanz, was scrupulous in stressing the Kapparah, atonement, that giving Tzedakah brings. The Tzaddik noted that beyond just the 20% of one’s money that is prescribed by the Shulchan Aruch to be given for Tzedakah, that “just as a person would give away everything he owns to be cured of an illness, so he can give away everything to remove his sins” (see Seize the Moments by Rabbi Abraham J. Twerski, ZT”L, for further reading).
It is seen throughout Tanach and throughout the many Halachic authorities throughout history that Tzedakah is a worthwhile Mitzvah. In essence, no matter how one approaches it, Tzedakah serves as a means for cleansing both one’s mind and soul. The preconceived notion that people occasionally have regarding not giving Tzedakah on account of a poor persons’ financial status or physical presentation is highly ill-conceived, perhaps even Halachically wrong. Shlomo HaMelech showed his concern over this level of behavior when writing: “Do not rob a poor man because he is poor, and do not crush the poor man in the gate” (Mishlei 22:22). Even well outside of the realm of Tanach and Halacha, there is a clear historical correlation between Tzedakah (the ancient equivalent of modern-day philanthropy) and happiness in life. Reluctance to give charity is not only psychologically and morally unhealthy for reasons not to be discussed here, there is a clear Halachic obligation and ideology that seems to point to the fact that Tzedakah is beyond just giving what you can, it is also a mindset which dictates how you approach those who may be less fortunate. Chazal very clearly point out that one should never judge his fellow until he has experienced everything which that person has. As such it is a moral and Halachic obligation--both DeRabanan and DeOraita--to never look down upon somebody in need of Tzedakah.
Rabbi Aharon Marcus writes that Tzedakah “is the best investment you can make. You can’t take your money after 120, but the merit of Tzedakah you certainly can. Giving Tzedakah pushes off punishment and bring’s Hashem’s mercy upon the giver” (Halacha 24/7/12, p. 147). The Bnei Yisrael’s nationwide hesitance in giving Tzedakah was one of the main reasons why the second Beit HaMikdash was destroyed. Perhaps with tremendous Tzedakah, it will be one of the central reasons it is brought back BiM’heira BeYameinu (see TB Shabbat 139a).