Helping the poor and needy is a duty in Judaism.
Jews are among the most generous donors to charities. Jews do not limit their generosity to Jewish charities.
Traditional Jews give at least ten percent of their income to charity. Traditional Jewish homes commonly have a pushke, a box for collecting coins for the poor, and coins are routinely placed in the box. Jewish youths are continually going from door to door collecting for various worthy causes. A standard mourner’s prayer includes a statement that the mourner will make a donation to charity in memory of the deceased. In Jewish life, giving to charity is an almost instinctive Jewish response to express thanks to G-d, to ask forgiveness from G-d, or to request a favour from G-d. According to Jewish tradition, the spiritual benefit of giving to the poor is so great that a beggar actually does the giver a favour by giving a person the opportunity to perform tzedakah.
The word “tzedakah” is derived from the Hebrew root Tzadei-Dalet-Qof, meaning righteousness, justice or fairness. In Judaism, giving to the poor is not viewed as a generous, magnanimous act; it is simply an act of justice and righteousness, the performance of a duty, giving the poor their due. Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy repeatedly states that G-d has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefilah (prayer) and tzedakah can alleviate the decree. According to Jewish law, we are required to give one-tenth of our income to the poor.
This is generally interpreted as one-tenth of our net income after payment of taxes. Those who are dependent on public assistance or living on the edge of subsistence may give less, but must still give to the extent they are able; however, no person should give so much that he would become a public burden. The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues or to educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving to both Jews and gentiles; contrary to popular belief, Jews do not just “take care of our own.” Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggests that this is a good thing: if all people who asked for charity were in genuine need, we would be subject to punishment (from G-d) for refusing anyone who asked.
The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar’s sincerity. It is permissible to investigate the legitimacy of a charity before donating to it. We have an obligation to avoid becoming in need of tzedakah. A person should take any work that is available, even if he thinks it is beneath his dignity, to avoid becoming a public charge. However, if a person is truly in need and has no way to obtain money on his own, he should not feel embarrassed to accept tzedakah. No person should feel too proud to take money from others. In fact, it is considered a transgression to refuse tzedakah.
One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood. Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. The levels of charity, from the least meritorious to the most meritorious, are:
2.Giving less that you should, but giving it cheerfully
3.Giving after being asked
4.Giving before being asked
5.Giving when you do not know the recipient’s identity, but the recipient knows your identity
6.Giving when you know the recipient’s identity, but the recipient doesn’t know your identity
7.Giving when neither party knows the other’s identity
8.Enabling the recipient to become self-reliant