The Four Types of Charity Givers — From Self-Interest to Selflessness

In Pirkei Avot 5:13, the Mishnah categorizes four types of charity givers when it comes to tzedakah—charity. While the classification appears straightforward at first glance, the Maharal of Prague, in his ethical commentary Derekh Chayyim (Derakh Chayyim 5:13), offers a profound and nuanced exploration of these four archetypes. By drawing from Talmudic sources and deep philosophical reasoning, the Maharal transforms a simple teaching into a lens through which we examine human nature, values, and the path to moral refinement.

The Mishnah: A Quick Summary

The Mishnah in Avot 5:13 (Avot 5:13) states: “There are four types of people [with regard to giving] charity: One who wants to give but does not want others to give — has an evil eye in respect to others. One who wants others to give but does not give — has an evil eye in respect to himself. One who gives and wants others to give — is a righteous person (chasid). One who does not give and does not want others to give — is a wicked person (rasha).”

On the surface, this seems to be a simple moral taxonomy, yet the Maharal sees in it layers of psychological and spiritual meaning.

1. “Wants to Give but Not Others” — The Competitive Giver

The Maharal describes this person as one who gives charity out of a personal value or obligation but feels disturbed when others also participate in giving. He writes: “This person is mevatel ma’aseh chesed shel chaveiro — he nullifies the kindness of others.” According to the Maharal, such a person is acting from a place of ego or self-righteousness. He wants to be the benefactor, the hero of the situation, and resents any dilution of credit. The issue here is not in the giving, but in the exclusive claim to merit.

In Talmudic language, this is similar to the idea of “mitzvah haba’ah b’aveirah” — a commandment fulfilled through a sin. While giving charity is good, begrudging others’ charity introduces a spiritual flaw.

2. “Wants Others to Give but Not Himself” — The Passive Moralizer

The Maharal sees this type as the embodiment of hypocrisy. He writes:“Hu mevatel ma’aseh chesed shel atzmo — he cancels his own kindness.” This person philosophizes about the importance of charity and encourages others to give, yet abstains himself. According to the Maharal, this person is intellectually aware of the importance of giving but emotionally or materially attached to his possessions. This inner dissonance reveals a weak character: one who knows what is right but fails to act.

The Talmud in Avodah Zarah 17a teaches: “Kol ha’omer ein li ela Torah, afilu Torah ein lo” — “Whoever says, ‘I only have Torah [study],’ has not even that.” Values without action are meaningless. The Maharal might see this passive moralizer as someone who forfeits even the wisdom he proclaims because he doesn’t embody it.

3. “Gives and Wants Others to Give” — The Chasid

This is the ideal, whom the Mishnah calls a chasid — a pious person. According to the Maharal:“Hu mashlim ha’chessed b’tachlit — he completes the act of kindness in its ultimate form.” This person both acts righteously and promotes righteousness in others. He recognizes that the more people involved in giving, the more complete the act of charity becomes. The Maharal emphasizes that this person is not merely generous, but communal in his vision. He wants the collective to be uplifted, to share in the merit, and to increase goodness in the world.

The Talmud in Bava Batra 9a teaches: “Tzedakah tatzil mimavet” — “Charity saves from death.” The chasid multiplies this merit by spreading the opportunity to others, thereby becoming a source of salvation not just for himself, but for society at large.

4. “Does Not Give and Does Not Want Others to Give” — The Rasha

Here we find the most corrupt figure: not only does he not give, but he actively resents others who do. The Maharal calls him: “Mevatel ma’aseh chesed b’shleimut — he nullifies the complete act of kindness.” This person not only lacks generosity but despises it. His attitude threatens the very foundation of a moral society. According to the Maharal, this is a person whose internal traits have soured; he cannot even tolerate seeing good in others.

The Talmud compares such destructive negativity to the ayin hara — the evil eye, a trait associated with stinginess and spiritual corrosion. He may be likened to Bilam, who the Sages say had an evil eye (Avot 5:19), and who wished misfortune even on those he could not directly harm.

A Moral Hierarchy

The Maharal’s commentary builds a hierarchy, from flawed to ideal, based not just on behavior but on attitude: The chasid aligns his deeds and desires with communal good. The first two types split their will and their action, each revealing a flaw. The rasha is misaligned in both will and action — a spiritual danger to himself and others.

Beyond Giving, Toward Growth

The Maharal teaches that giving charity is not merely a financial act, but a spiritual exercise that reveals the inner structure of a person’s soul. The goal is not only to give but to rejoice when others give, to encourage generosity broadly, and to see oneself as part of a collective moral mission.

As the Maharal shows us, tzedakah is not just about alleviating poverty. It’s about building a just, humble, and generous society — one giver at a time.