Tikun Olam-Fixing the World 2

The English word "charity" is full of resentful and downright hateful connotations. We have already seen that "charity", in Hebrew (Tzedakah) means "justice". In the Jerusalem Talmud, charity is simply called "Mitzvah". Hebrew is not alone in this. In Arabic, charity is "Zakat" ("merit", like the Hebrew "zechut"). The word translated as "charity" in the Christian scriptures is the Greek "Agape", which actually means "love". Similarly, the French word for charity is "philanthropie", which is Greek for "love of Man". Yes, John Calvin has really "done a number" not only on our consciousness, but even our language. The Jewish community has organized extensive organized charitable projects to help the needy, care for the sick, and even provide help for those seeking employment (In the U.S. that is called the "Federation Employment and Guidance Service"). Nearly every large synagogue provides the rabbi with a "discretionary fund", to be distributed quietly to people in need. In the Orthodox community, this goes much further. There is an entire network of charitable organizations, some public and some private, called "Gemachim" (from the expression Gemilut Hasadim"). In the area where I live, there are not only Gemachim for interest free loans, but also Gemachim for housewares, food (including home delivery for Shabbat and holiday needs, and subsidized markets for the poor), formal wear for weddings and other such occasions, wigs, baby accessories, and much more. One Gemach in my area will actually make your wedding for you. References are usually required (generally a rabbi), so as to insure that the people coming for these benefits are both honest and actually needy. Keeping the recipients anonymous is a priority. Words of encouragement, rather than judgment, are always freely given. I find this all reminiscent of the description in the Talmud of a private room in the Temple where a money chest stood. All who could give, deposited money there in accordance with his ability. All who were needy, could come and take what they wished. No one knew if one entering that room was giving or taking. (Efforts were made to insure that known criminals were kept out). RAMBAM writes that not only is charity an obligation, but its worth is dependent on attitude as much as amounts. Here is his list, in ascending order:
1.Giving begrudgingly
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 (finding him a job).
RAMBAM also writes that one should make every effort to avoid relying on others, but it is sinful not to accept, when the alternative is privation for one's self and one's family. There are other views, however, that one may engage in a life of Torah study, or other holy endeavors, which the community must support. There is much controversy on this point. In any case, for the Jews, charity is holy. The Zohar calls beggars "G-d's broken vessels". In the writings of Rabbi Nachman, "beggar" is often a code word for "Tzaddik", for we are all beggars when it comes to G-d's goodness. The story which Rabbi Nachman considered his greatest accomplishment is called "The Seven Beggars". It deals with hidden Tzaddikim who appear deficient, but the reality is that they far exceed the accomplishments of others.