The Right Thing
The Apostle James wrote,
“What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
Suppose a brother or sister is without clothes and daily food.
If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it?
In the same way, faith by itself, if it is not accompanied by action, is dead.
But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.
You believe that there is one God. Good! Even the demons believe that—and shudder.
You foolish man, do you want evidence that faith without deeds is useless?” James 2:14-20.
I think what James is saying here about helping the poor is a universal truth any one of any faith with a sense of common decency can understand. It is simply the humane thing to help those who are in need.
There are approximately 2000 scriptures commanding us to look after the poor.
As Christians we are called to help the poor in what ever way we can even if it’s only giving a glass of water.
Christians are one of the largest contributors to helping the needy. However there is much we can learn from our Jewish friends. Who for centuries have been among the largest contributors to helping the poor irrespective of their faith.
One interesting concept from Judaism that Christians and for that matter anyone of any faith, I believe should consider is something called Tzedakah.
The following is as good an explanation of Tzedakah, from a Jewish website,
“Tzedakah is the Hebrew word for acts that we call charity in English: giving assistance and money to the poor and needy or to other worthy causes. However the nature of tzedakah is very different from the idea of charity. The word “charity suggests benevolence and generosity, a magnanimous act by the wealthy and the powerful for the benefit of he poor and needy.
The word “tzedakah” is derived form 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 and act of righteousness, performance of a duty giving the poor their due.
The Obligation of Tzedakah
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 tzedaka is equivalent to an idol worshipper. This is probably hyperbole, but it illustrates the importance of tzedakah in Jewish thought....
According to Jewish law, we are required to give one-tenth of our income to the poor. This generally interpreted as one-tenth of our net income after payment of taxes. Taxes themselves do not fulfill our obligation to give tzedakah even though a significant proportion of tax revenues in America and many other countries are used to provide for the poor and needy. 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 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 both to Jews and gentiles; contrary to popular belief, Jew do not just care for our own. Quite the contrary a study of reported in the Jewish journal indicated that Jewish ‘mega-donors’ (who give more than $10 million a year to charity found that only 6% if their mega-dollars went to specifically Jewish causes.
Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggest that this is a good thing: if all people who asked for charity were in genuine need, we would be subjected to punishment for 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 a beggar’s sincerity. It is permissible to investigate the legitimacy of charity before donating to it.
We have an obligation to avoid becoming in need of Tzedakah. A person should take any work available, even if he thinks it is beneath his dignity to avoid become a public charge.
However, if a person is truly in need and has no way of obtaining 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.
Levels of Tzedakah
Certain kinds of tzedakah ar considered mor 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:
It is the humane thing to do irrespective of what you believe.
As a Christian I believe it is something we should also be asking our Christians leaders to consider. It is something we should be asking even our political leaders, particularly those who claim to be Christian to follow. For it was Christ who said,
“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” Matthew 7:12
And wouldn’t you want help if you were in need?
Please think about it.
The Apostle James wrote,
“What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him?
Suppose a brother or sister is without clothes and daily food.
If one of you says to him, “Go, I wish you well; keep warm and well fed,” but does nothing about his physical needs, what good is it?
In the same way, faith by itself, if it is not accompanied by action, is dead.
But someone will say, “You have faith; I have deeds.” Show me your faith without deeds, and I will show you my faith by what I do.
You believe that there is one God. Good! Even the demons believe that—and shudder.
You foolish man, do you want evidence that faith without deeds is useless?” James 2:14-20.
I think what James is saying here about helping the poor is a universal truth any one of any faith with a sense of common decency can understand. It is simply the humane thing to help those who are in need.
There are approximately 2000 scriptures commanding us to look after the poor.
As Christians we are called to help the poor in what ever way we can even if it’s only giving a glass of water.
Christians are one of the largest contributors to helping the needy. However there is much we can learn from our Jewish friends. Who for centuries have been among the largest contributors to helping the poor irrespective of their faith.
One interesting concept from Judaism that Christians and for that matter anyone of any faith, I believe should consider is something called Tzedakah.
The following is as good an explanation of Tzedakah, from a Jewish website,
“Tzedakah is the Hebrew word for acts that we call charity in English: giving assistance and money to the poor and needy or to other worthy causes. However the nature of tzedakah is very different from the idea of charity. The word “charity suggests benevolence and generosity, a magnanimous act by the wealthy and the powerful for the benefit of he poor and needy.
The word “tzedakah” is derived form 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 and act of righteousness, performance of a duty giving the poor their due.
The Obligation of Tzedakah
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 tzedaka is equivalent to an idol worshipper. This is probably hyperbole, but it illustrates the importance of tzedakah in Jewish thought....
According to Jewish law, we are required to give one-tenth of our income to the poor. This generally interpreted as one-tenth of our net income after payment of taxes. Taxes themselves do not fulfill our obligation to give tzedakah even though a significant proportion of tax revenues in America and many other countries are used to provide for the poor and needy. 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 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 both to Jews and gentiles; contrary to popular belief, Jew do not just care for our own. Quite the contrary a study of reported in the Jewish journal indicated that Jewish ‘mega-donors’ (who give more than $10 million a year to charity found that only 6% if their mega-dollars went to specifically Jewish causes.
Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggest that this is a good thing: if all people who asked for charity were in genuine need, we would be subjected to punishment for 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 a beggar’s sincerity. It is permissible to investigate the legitimacy of charity before donating to it.
We have an obligation to avoid becoming in need of Tzedakah. A person should take any work available, even if he thinks it is beneath his dignity to avoid become a public charge.
However, if a person is truly in need and has no way of obtaining 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.
Levels of Tzedakah
Certain kinds of tzedakah ar considered mor 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:
Giving begrudgingly
Giving less than you should, bu giving cheerfully,
Giving after being asked
Giving before being asked
Giving when you do not know the recipient’s identity, but the recipient knows yours
Giving when you know and the recipient’s identity, but the recipient doesn’t know yours.
Giving when neither party knows the other’s identity.
Enabling the recipient to become self-reliant.
As Christians the above concepts is something we should consider. It is perfectly in line with Christian belief.It is the humane thing to do irrespective of what you believe.
As a Christian I believe it is something we should also be asking our Christians leaders to consider. It is something we should be asking even our political leaders, particularly those who claim to be Christian to follow. For it was Christ who said,
“So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” Matthew 7:12
And wouldn’t you want help if you were in need?
Please think about it.
