The Eight Levels of Tzedakah — Guide to Giving with Compassion

Rambam, also known as Maimonides (Rabbi Moses ben Maimon), outlined eight distinct levels of giving Tzedakah in his work, the Mishneh Torah (Laws of Charity, 10:7–14). As not all Tzedakah is equal, the levels are ranked in descending order of merit, from the most virtuous act to the least commendable, though still considered an act of giving.

By understanding Maimonides’ profound insights into the ideal motivations behind Tzedakah, we can learn how to preserve a recipient’s dignity and foster their self-sufficiency. This guide explores Rambam’s eight levels of giving charity, providing a framework for approaching this important mitzvah with the right intentions and methods. The highest level is helping an individual become self-sufficient, while the lowest is giving grudgingly.

Here is an in-depth explanation of Rambam’s eight levels of giving Tzedakah:

1. The Highest Level: Supporting Self-Sufficiency

Description: This is the most meritorious form of Tzedakah. It involves helping an individual become self-sufficient and no longer reliant on others for support. This can be achieved through various means such as providing a substantial gift or loan to start a business, entering into a business partnership, finding employment for the person, offering skills training or education that leads to gainful employment.

Rationale: This level is considered the highest because it not only addresses the immediate need but also empowers the individual to maintain their dignity and independence in the long term. It prevents future reliance on charity and fosters self-respect. As the verse states, “And if thy brother grow poor, and his means fail with thee; then thou shalt relieve him: though he be a stranger, or a sojourner; that he may live with thee.” (Leviticus 25:35), implying support until independence is achieved.

2. Giving Anonymously to an Unknown Recipient

Description: This level involves giving Tzedakah in such a way that the donor does not know the identity of the recipient, and the recipient does not know the identity of the donor.

Rationale: This method ensures the purest form of giving, done solely for the sake of fulfilling the mitzvah (commandment) without any expectation of recognition or gratitude. It also protects the recipient from feeling shame or indebtedness towards a specific individual. Examples include contributing to anonymous charity funds managed by trustworthy individuals. The Temple in Jerusalem had a “secret chamber” for such anonymous donations.

3. Giving Anonymously to a Known Recipient

Description: In this level, the donor knows who the recipient is, but the recipient does not know the identity of the donor.

Rationale: While not as high as the previous level, this method still preserves the recipient’s dignity by preventing feelings of shame or obligation towards a known benefactor. An example is a respected individual secretly leaving money at the doorstep of someone in need. This was practiced by some sages.

4. Giving Openly to an Unknown Recipient

Description: Here, the recipient knows the identity of the donor, but the donor does not know the specific identity of the recipient.

Rationale: This level is lower because the recipient might feel some level of indebtedness or shame knowing who their benefactor is. However, it still has merit as the donor’s intention is to help those in need, even without personal knowledge of them. An example is a community leader publicly announcing a donation for the poor of the town, without knowing exactly who will benefit.

5. Giving Before Being Asked

Description: This involves giving directly to a poor person before they even have to ask for assistance.

Rationale: This demonstrates sensitivity and proactiveness on the part of the giver. It shows that the donor is aware of the potential needs of others and acts out of compassion before being explicitly requested.

6. Giving After Being Asked

Description: This level involves giving to a poor person only after they have requested help.

Rationale: While still an act of Tzedakah, it is considered a lower level because the recipient has had to experience the difficult and potentially humiliating act of asking for assistance.

7. Giving Inadequately but Cheerfully

Description: This refers to giving less than what is appropriate or needed, but doing so with a pleasant demeanor and a kind attitude.

Rationale: The positive spirit in which the gift is given elevates this act above giving a larger amount begrudgingly. A cheerful attitude can ease the recipient’s discomfort and reinforces the giver’s good intentions, even if the material contribution is limited.

8. The Lowest Level: Giving Sadly or Begrudgingly

Description: This is the least meritorious form of giving, where one gives out of obligation or pity, with a negative or resentful attitude.

Rationale: Even though the recipient receives assistance, the giver’s negative feelings detract significantly from the value of the act. Tzedakah should be given with a willing heart and a genuine desire to help. Giving grudgingly diminishes the mitzvah and can even be emotionally harmful to the recipient.

Key Takeaways from Rambam’s Levels:

Dignity of the Recipient: A central theme throughout these levels is the importance of preserving the dignity and self-respect of the person receiving Tzedakah. The higher levels prioritize methods that minimize shame and dependence.

Intent and Motivation: The motivation and attitude of the giver are crucial. Giving with a pure heart, without seeking recognition, is more virtuous.

Long-Term Impact: The highest form of Tzedakah focuses on empowering individuals to become self-sufficient, addressing the root causes of poverty rather than just providing temporary relief.

Gradual Ascent: Rambam presents a ladder, suggesting a progression towards more ideal forms of giving. Even the lower levels are still acts of Tzedakah, but there is always room for growth in how we approach this important mitzvah.

By understanding and striving towards the higher levels of Tzedakah, we not only fulfill our obligation to support those in need but also contribute to a more just and compassionate society while upholding the dignity of every individual.