Charity - Revision history

YitzchakSultan1: /* What to do with the Ma'aser money? */

2025-11-12T12:18:31Z

What to do with the Ma'aser money?

← Older revision		Revision as of 12:18, 12 November 2025
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	===What to do with the Ma'aser money?===		===What to do with the Ma'aser money?===

	#This money should go to the poor, not for some other purpose, e.g. giving candles to a shul <ref>Kitzur Shulchan Aruch 34:4 </ref>.		#This money should go to the poor, not for some other purpose, e.g. giving candles to a shul.<ref>Kitzur Shulchan Aruch 34:4 </ref>
	#If one had the opportunity to help a poor bride and groom get married or to buy Sefarim to learn and lend to others to learn, if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes.<ref>Kitzur Shulchan Aruch 34:4 </ref>.		#If one had the opportunity to help a poor bride and groom get married or to buy Sefarim to learn and lend to others to learn, if he couldn't otherwise do those Mitzvos with his own money, without the Ma'aser money, he can use the Ma'aser money for these purposes.<ref>Kitzur Shulchan Aruch 34:4 </ref>
	#However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them <ref>Kitzur Shulchan Aruch 34:4 </ref>.		#However, if one buys books with Ma'aser money, one must be careful to loan them to others unless one is using them (in which case one's use takes precedence). He should also be careful to write on them "from Ma'aser money", so that his children later don't take possession of them.<ref>Kitzur Shulchan Aruch 34:4 </ref>

	===Sources of Income===		===Sources of Income===

YitzchakSultan1: /* Teaching One’s Children */

2025-11-12T12:17:59Z

Teaching One’s Children

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	===Teaching One’s Children===		===Teaching One’s Children===

	#Can paying to teach your son talmud count towards maaser? There is a major dispute and many are strict.<ref>Leket Yosher 76a writes that it is permitted to use maaser kesafim to teach one's son gemara since one only needs to teach him mikra and not gemara.		#Can paying to teach your son talmud count towards maaser? There is a major dispute and many are strict.<ref>Leket Yosher 76a writes that it is permitted to use maaser kesafim to teach one's son gemara since one only needs to teach him mikra and not gemara. Similarly, Pri Yitzchak 2:27 writes that paying to teach your son counts for maaser since you only need to teach your sons torah shebaal peh but don’t need to pay to teach them gemara.
			*Nonetheless, Ahavat Chesed 19:2 and Aruch Hashulchan 249:10 are strict. Igrot Moshe YD 2:113 explains that sending children to public school is not an option because they won’t learn torah and emunah. Since it is an obligation to send them to a religious school the tuition can’t be counted as maaser. Shevet Halevi 5:133:2 is strict for another reason; since it is a mitzvah to pay to teach your son talmud if you can afford it (Shulchan Aruch Y.D. 245:6), it shouldn’t be deducted from maaser if one can afford it.
	*Pri Yitzchak 2:27 writes that paying to teach your son counts for maaser since you only need to teach your sons torah shebaal peh but don’t need to pay to teach them gemara, Ahavat Chesed 19:2 and Aruch Hashulchan 249:10 are strict. ~~Leket Yosher YD 76a is lenient. However,~~ Igrot Moshe YD 2:113 ~~writes~~ that sending children to public is not an option because they won’t learn torah and emunah. Since it is an obligation to send them to a religious school the tuition can’t be counted as maaser. Shevet Halevi 5:133:2 is strict for another reason; since it is a mitzvah to pay to teach your son talmud if you can afford it (Shulchan Aruch Y.D. 245:6), it shouldn’t be deducted from maaser if one can afford it. Badei Hashulchan 249:13 and Yachava Daat 3:76 in fnt. disagree and are lenient.</ref>		*Badei Hashulchan 249:13 and Yachava Daat 3:76 in fnt. disagree and are lenient.</ref>
	#For a daughter's tuition some say that you can deduct the amount that is spent on her Jewish education.<ref>Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi)</ref> Others disagree.<ref>Igrot Moshe YD 2:113</ref>		#For a daughter's tuition, some say that you can deduct the amount that is spent on her Jewish education.<ref>Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi)</ref> Others disagree.<ref>Igrot Moshe YD 2:113</ref>

	===Setting Aside Maaser or Giving in Advance===		===Setting Aside Maaser or Giving in Advance===

YitzchakSultan1: /* Supporting Children */

2025-11-12T12:13:46Z

Supporting Children

← Older revision		Revision as of 12:13, 12 November 2025
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	#Many poskim hold that that as long as one legally needs to support one’s children one can not deduct those expenses from one’s maaser.<ref>Rav Shlomo Zalman Auerbach (Borach Tzedaka p. 340) holds that if one legally has to support one's children then one can't deduct that from maaser. If one isn't legally obligated, Rav Auerbach felt that most poskim consider it maaser.		#Many poskim hold that that as long as one legally needs to support one’s children one can not deduct those expenses from one’s maaser.<ref>Rav Shlomo Zalman Auerbach (Borach Tzedaka p. 340) holds that if one legally has to support one's children then one can't deduct that from maaser. If one isn't legally obligated, Rav Auerbach felt that most poskim consider it maaser.
	Does supporting one’s children above 6 count as maaser? Maharam Rotenberg (Prague responsa 75) writes that one can consider that money spent feeding one’s children above 6 as maaser, however, the Taz 249:1 argues that although it is considered a meritorious act (Ketubot 50b). Rishon Letzion is lenient, while ~~Brikei~~ Yosef is strict. Ahavat Chesed 19:1 is lenient, Aruch Hashulchan is strict.		Does supporting one’s children above 6 count as maaser? Maharam Rotenberg (Prague responsa 75) writes that one can consider that money spent feeding one’s children above 6 as maaser, however, the Taz 249:1 argues that although it is considered a meritorious act (Ketubot 50b). Rishon Letzion is lenient, while Birkei Yosef is strict. Ahavat Chesed 19:1 is lenient, Aruch Hashulchan is strict.
	Igrot Moshe YD 1:143 holds that it wouldn’t count towards maaser since you’re obligated based on mezonot to yourself today to support your children as long as they’re living at home. Badei Hashulchan 243:19, Shevet Halevi 5:133:2, and Yechava Daat 3:76 are lenient. Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi) agreed that ideally he shouldn't count paying for children's food towards maaser but for someone who can't afford otherwise can do so up to half of their maaser. Yechava Daat’s argument is that it is a dispute in the rishonim if that is the case and therefore one can be lenient. Shevet Halevi 5:133:2 also writes that since it is a dispute between the Taz and Shach one should only count a portion of funds for his children’s food towards maaser.</ref>		Igrot Moshe YD 1:143 holds that it wouldn’t count towards maaser since you’re obligated based on mezonot to yourself today to support your children as long as they’re living at home. Badei Hashulchan 243:19, Shevet Halevi 5:133:2, and Yechava Daat 3:76 are lenient. Rav Wosner (B'orach Tzedaka p. 349 from Shiurei Shevet Halevi) agreed that ideally he shouldn't count paying for children's food towards maaser but for someone who can't afford otherwise can do so up to half of their maaser. Yechava Daat’s argument is that it is a dispute in the rishonim if that is the case and therefore one can be lenient. Shevet Halevi 5:133:2 also writes that since it is a dispute between the Taz and Shach one should only count a portion of funds for his children’s food towards maaser.</ref>
	#Most poskim hold that supporting grandchildren can be counted as tzedaka.<ref>Shevet Halevi 5:133:2 writes that supporting grandchildren is tzedaka unlike the Aruch Hashulchan 249:7. Yechava Daat 3:76 in fnt. agrees with the Shevet Halevi.</ref>		#Most poskim hold that supporting grandchildren can be counted as tzedaka.<ref>Shevet Halevi 5:133:2 writes that supporting grandchildren is tzedaka unlike the Aruch Hashulchan 249:7. Yechava Daat 3:76 in fnt. agrees with the Shevet Halevi.</ref>

YitzchakSultan1: /* Someone Receiving Money to Learn */

2025-11-12T12:11:57Z

Someone Receiving Money to Learn

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	====Someone Receiving Money to Learn====		====Someone Receiving Money to Learn====

	#If a father-in-law is supporting a son-in-law to learn and if the son-in-law gives maaser the father-in-law will need to give more support to the son-in-law, the son-in-law should not give maaser.<ref>Igrot Moshe YD 2:212 rejects the reason that the money ~~wasn't~~ already maaser'ed because maaser applies to the person and not the money. However, he accepts the claim that the father-in-law doesn't want the son-in-law to give maaser because if he does the father-in-law will need to give more support.</ref>		#If a father-in-law is supporting a son-in-law to learn and if the son-in-law gives maaser the father-in-law will need to give more support to the son-in-law, the son-in-law should not give maaser.<ref>Igrot Moshe YD 2:212 rejects the reason that the money was already maaser'ed because maaser applies to the person and not the money. However, he accepts the claim that the father-in-law doesn't want the son-in-law to give maaser because if he does the father-in-law will need to give more support.</ref>

	===Supporting Children===		===Supporting Children===

Jrosenfeld: Fixed broken links

2025-06-08T14:33:58Z

Fixed broken links

← Older revision		Revision as of 14:33, 8 June 2025
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	===Discovered Recipient was Fraud===		===Discovered Recipient was Fraud===

	#There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives<ref>http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.		#There is doubt whether it counts as [[Tzedaka]] if you give [[Tzedaka]] to someone who is a fraud. Therefore, one must attempt to verify whether the person is poor before one gives<ref>https://web.archive.org/web/20111002053453/http://www.ravaviner.com/2010/02/giving-tzedakah-to-beggars.html </ref>.

	===Accepting Honor for Tzedaka===		===Accepting Honor for Tzedaka===
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	*[http://dinonline.org/2010/08/12/laws-of-tzedakah-part-i-the-basic-obligation/ Laws of tzedakah Part I The Basic Obligation] on DinOnline.org		*[http://dinonline.org/2010/08/12/laws-of-tzedakah-part-i-the-basic-obligation/ Laws of tzedakah Part I The Basic Obligation] on DinOnline.org
	*[~~http~~://www.yutorah.org/lectures~~/lecture.cfm~~/738162~~/rabbi-hershel-schachter/hilchos-tzedakah/~~ Hilchos Tzedakah] by Rabbi Hershel Schachter		*[https://www.yutorah.org/lectures/738162 Hilchos Tzedakah] by Rabbi Hershel Schachter

	==Sources==		==Sources==

YitzchakSultan1: /* Giving to Those Collecting in Shul */

2024-06-17T02:57:57Z

Giving to Those Collecting in Shul

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	===Giving to Those Collecting in Shul===		===Giving to Those Collecting in Shul===

	#The halacha is that it is forbidden to refuse a poor person’s request for tzedaka. Even though when they’re collecting from many people it isn’t necessary to give them a large donation, one should still give them something.<ref>Rambam (Matanot Laniyim 7:7) based on Tehillim 74:21, </ref> Some defend the practice of those who don’t give someone collecting tzedaka in shul.<ref>Teshuvot Vehanhagot 5:288 defends those who don't give when someone is collecting in a shul because it is only a problem to deny a poor person's request and leave him empty handed when he expected that he would get something. However, since he knows that he's not going to get from everyone in shul there's no such expectation and therefore no prohibition on every person.		#The halacha is that it is forbidden to refuse a poor person’s request for tzedaka. Even though when they’re collecting from many people it isn’t necessary to give them a large donation, one should still give them something.<ref>Rambam (Matanot Laniyim 7:7) based on Tehillim 74:21, Rama 249:4 </ref> Some defend the practice of those who don’t give someone collecting tzedaka in shul.<ref>Teshuvot Vehanhagot 5:288 defends those who don't give when someone is collecting in a shul because it is only a problem to deny a poor person's request and leave him empty handed when he expected that he would get something. However, since he knows that he's not going to get from everyone in shul there's no such expectation and therefore no prohibition on every person.

	*Maaseh Hatzedaka p. 98 says that there's no prohibition not to give a poor person collecting in shul because he got from others in shul and he isn't coming specifically to him.</ref>		*Maaseh Hatzedaka p. 98 says that there's no prohibition not to give a poor person collecting in shul because he got from others in shul and he isn't coming specifically to him.</ref>
			#This obligation not to leave a poor person empty handed does not apply to someone collecting for someone else or for an institution.<ref>Badei Hashulchan 249:28 citing Derech Emunah 7:48</ref>
	#With respect to this prohibition of returning a poor person empty handed it is sufficient to give them any amount even if it is less than a pruta.<ref>Derech Emunah 7:49</ref>		#With respect to this prohibition of returning a poor person empty handed it is sufficient to give them any amount even if it is less than a pruta.<ref>Derech Emunah 7:49</ref>
	#If he doesn’t have anything to give the poor person he should nonetheless try to appease the poor person, empathize with his troubles, and express regret for not having anything to give.<ref>Derech Emunah 7:49</ref>		#If he doesn’t have anything to give the poor person he should nonetheless try to appease the poor person, empathize with his troubles, and express regret for not having anything to give.<ref>Derech Emunah 7:49</ref>

Unknown user: /* Losses or Theft */

2023-03-20T16:44:42Z

Losses or Theft

Show changes

Unknown user: /* More than 20% */

2022-10-06T13:57:22Z

More than 20%

← Older revision		Revision as of 13:57, 6 October 2022
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	* Rav Moshe Feinstein (Igrot Moshe YD 1:143) understands that Shulchan Aruch YD 249:1 requires giving more than 20% if he can afford it and there is a poor person’s whose is in need of that money. However, he concludes that the Rama holds that generally it is forbidden to give more than 20% to tzedaka and rules in accordance with the Rama.		* Rav Moshe Feinstein (Igrot Moshe YD 1:143) understands that Shulchan Aruch YD 249:1 requires giving more than 20% if he can afford it and there is a poor person’s whose is in need of that money. However, he concludes that the Rama holds that generally it is forbidden to give more than 20% to tzedaka and rules in accordance with the Rama.
	* Minchat Yitzchak 5:34, however, argues with Igrot Moshe and holds that it is permitted to give above 20% for someone who can afford it.</ref>		* Minchat Yitzchak 5:34, however, argues with Igrot Moshe and holds that it is permitted to give above 20% for someone who can afford it.</ref>
	#Some hold it is an obligation to give more than 20% if you can afford it and there are poor people who need it,<ref>Shevet Halevi 2:121</ref> some hold that it is permitted but not obligatory.<Ref>Minchat Yitzchak 5:34:2</ref>, and some that it is forbidden.<ref>Igrot Moshe YD 1:143. Shevet Halevi explains that the reason that it is permitted to give more than 20% is because there is a poor person who is requesting it. That obligation to give him his needs allows giving more than 20% if he can afford it. He thinks that there’s is a prohibition even for someone very wealthy except that it is permitted when there is a pressing tzedaka need, in which case it is an obligation.		#Some hold it is an obligation to give more than 20% if you can afford it and there are poor people who need it,<ref>Shevet Halevi 2:121</ref> some hold that it is permitted but not obligatory,<Ref>Minchat Yitzchak 5:34:2</ref> and some that it is forbidden.<ref>Igrot Moshe YD 1:143. Shevet Halevi explains that the reason that it is permitted to give more than 20% is because there is a poor person who is requesting it. That obligation to give him his needs allows giving more than 20% if he can afford it. He thinks that there’s is a prohibition even for someone very wealthy except that it is permitted when there is a pressing tzedaka need, in which case it is an obligation.
	* However, the Yavetz 1:3 vamnam and Ahavat Chesed 20:1 hold that it is permitted for someone very wealthy to give more than 20% even for non-tzedaka needs such as for mitzvot. The reason of not spending more than 20% doesn’t apply to someone very wealthy. Chachmat Adam 144:10 implies this as well but Shevet Halevi believes Chachmat Adam holds it is only permitted when there is a pressing tzedaka need.</ref>		* However, the Yavetz 1:3 vamnam and Ahavat Chesed 20:1 hold that it is permitted for someone very wealthy to give more than 20% even for non-tzedaka needs such as for mitzvot. The reason of not spending more than 20% doesn’t apply to someone very wealthy. Chachmat Adam 144:10 implies this as well but Shevet Halevi believes Chachmat Adam holds it is only permitted when there is a pressing tzedaka need.</ref>
	#Most poskim hold that someone very wealthy can give more than 20%.<ref> Chachmat Adam 144:10, Yavetz 1:3, and Ahavat Chesed 20:1 permit it, Aruch Hashulchan, Igrot Moshe YD 1:143, and Shevet Halevi 2:121 hold it is forbidden. Nonetheless, the Shevet Halevi holds that for a poor person who needs it immediately it is permitted and obligatory to give even more than 20%. Yavetz 1:3 holds that it is permitted to give more than a fifth is there is a present tzedaka need. Minchat Yitzchak 5:34 agrees. Aruch Hashulchan 247:4 holds that it is forbidden to give more than 20% even if there is a poor person in need of tzedaka requesting from him tzedaka.</ref>		#Most poskim hold that someone very wealthy can give more than 20%.<ref> Chachmat Adam 144:10, Yavetz 1:3, and Ahavat Chesed 20:1 permit it, Aruch Hashulchan, Igrot Moshe YD 1:143, and Shevet Halevi 2:121 hold it is forbidden. Nonetheless, the Shevet Halevi holds that for a poor person who needs it immediately it is permitted and obligatory to give even more than 20%. Yavetz 1:3 holds that it is permitted to give more than a fifth is there is a present tzedaka need. Minchat Yitzchak 5:34 agrees. Aruch Hashulchan 247:4 holds that it is forbidden to give more than 20% even if there is a poor person in need of tzedaka requesting from him tzedaka.</ref>

Unknown user: /* Not Giving */

2022-10-04T03:53:38Z

Not Giving

← Older revision		Revision as of 03:53, 4 October 2022
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	===Not Giving===		===Not Giving===
	#There is a biblical prohibition to harden your heart and not give tzedaka.<ref>Devarim 15:7, Sefer Hachinuch 478, Yereyim 202, Rambam (Sefer Hamitzvot Lavin 232), Smag 289</ref>There is a prohibition of turning away one’s eyes from a poor person’s request.<ref>Rambam (Matanot Laniyim 7:2), Shulchan Aruch Y.D. 247:1</ref>		#There is a biblical prohibition to harden your heart and not give tzedaka.<ref>Devarim 15:7, Sefer Hachinuch 478, Yereyim 202, Rambam (Sefer Hamitzvot Lavin 232), Smag 289</ref> There is a prohibition of turning away one’s eyes from a poor person’s request.<ref>Rambam (Matanot Laniyim 7:2), Shulchan Aruch Y.D. 247:1</ref>
	# There is a dispute if this prohibition of turning away one’s eyes from the poor applies only if one sees the poor person or even if one doesn’t see the poor person but knows that he is in need.<ref>Sefer Hamitzvot of Rambam (Lavin 232) implies that there’s a prohibition even if you just know about a poor person. Similarly, Rishon Letzion 247:1 prohibition applies even if you just know about the poor person even if you don’t see him. Beer Moshe 4:92, Shevet Halevi 5:131, and Laws of Tzedakah and Maaser p. 12 agree.		# There is a dispute if this prohibition of turning away one’s eyes from the poor applies only if one sees the poor person or even if one doesn’t see the poor person but knows that he is in need.<ref>Sefer Hamitzvot of Rambam (Lavin 232) implies that there’s a prohibition even if you just know about a poor person. Similarly, Rishon Letzion 247:1 prohibition applies even if you just know about the poor person even if you don’t see him. Beer Moshe 4:92, Shevet Halevi 5:131, and Laws of Tzedakah and Maaser p. 12 agree.
	* However, Rashba Shevuot 25a s.v. iylayma says that there’s only a mitzvah (and seemingly only a prohibition) if the poor person asks you. He also says that the mitzvah is only to give him his immediate needs like enough money for food and board for that day. Additionally, Mahari Kurkos (Matanot Aniyim 7:2) only asur if you see the poor person ask for money and not just if you know about his needs. Teshuvot Vehanhagot 3:287 s.v. vheneh also implies this.</ref> Most poskim hold that there is no prohibition unless the poor person is in one’s presence.<ref>		* However, Rashba Shevuot 25a s.v. iylayma says that there’s only a mitzvah (and seemingly only a prohibition) if the poor person asks you. He also says that the mitzvah is only to give him his immediate needs like enough money for food and board for that day. Additionally, Mahari Kurkos (Matanot Aniyim 7:2) only asur if you see the poor person ask for money and not just if you know about his needs. Teshuvot Vehanhagot 3:287 s.v. vheneh also implies this.</ref> Most poskim hold that there is no prohibition unless the poor person is in one’s presence.<ref>

Unknown user: /* Giving with a Negative Attitude */

2022-10-04T03:52:50Z

Giving with a Negative Attitude

← Older revision		Revision as of 03:52, 4 October 2022
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	==Prohibitions of Tzedaka==		==Prohibitions of Tzedaka==
	===Giving with a Negative Attitude===		===Giving with a Negative Attitude===
	#Giving tzedaka with a sour attitude that it is a loss to oneself is forbidden.<ref>Ramban (Shichachat Halavin n. 17) writes based on Devarim 15:10 that it is a biblical prohibition to give with the feeling that it is a loss, rather one should believe that it is a rewarded and beneficial activity. This is also the opinion of the Bahag (Lavin with Malkot n. 192) and Smak (Mitzvah 21). Gra 249:6 and Badei Hashulchan (Biurim 247 p. 1) quote this as well. However, Smag (Lavin 289) understands this prohibition of Devarim 15:10 to be referring to someone who gives with a stingy eye. Ahavat Tzedaka 1:3:2 explains that while for the Ramban the mitzvah depends on a person's mindset between him and himself (Ben Adam Lasmo), for the Smag it is a mitzvah of how he relates to the poor person (Ben Adam Lechevero). Rabbenu Yona (Shaarei Teshuva 3:35-6) seems to understand Devarim 15:10 לא ירע לבבך like the Smag, but Devarim 15:7 לא תאמץ את לבבך like the Ramban understood לא ירע לבבך.</ref>		#Giving tzedaka with a sour attitude that it is a loss to oneself is forbidden.<ref>Ramban (Shichachat Halavin n. 17) writes based on Devarim 15:10 that it is a biblical prohibition to give begrudgingly with the feeling that it is a loss, rather one should believe that it is a rewarded and beneficial activity. This is also the opinion of the Bahag (Lavin with Malkot n. 192) and Smak (Mitzvah 21). Gra 249:6 and Badei Hashulchan (Biurim 247 p. 1) quote this as well. However, Smag (Lavin 289) understands this prohibition of Devarim 15:10 to be referring to someone who gives with a stingy eye. Ahavat Tzedaka 1:3:2 explains that while for the Ramban the mitzvah depends on a person's mindset between him and himself (Ben Adam Lasmo), for the Smag it is a mitzvah of how he relates to the poor person (Ben Adam Lechevero). Rabbenu Yona (Shaarei Teshuva 3:35-6) seems to understand Devarim 15:10 לא ירע לבבך like the Smag, but Devarim 15:7 לא תאמץ את לבבך like the Ramban understood לא ירע לבבך.</ref>

	===Not Giving===		===Not Giving===
	#There is a biblical prohibition to harden your heart and not give tzedaka.<ref>Devarim 15:7, Sefer Hachinuch 478, Yereyim 202, Rambam (Sefer Hamitzvot Lavin 232), Smag 289</ref>There is a prohibition of turning away one’s eyes from a poor person’s request.<ref>Rambam (Matanot Laniyim 7:2), Shulchan Aruch Y.D. 247:1</ref>		#There is a biblical prohibition to harden your heart and not give tzedaka.<ref>Devarim 15:7, Sefer Hachinuch 478, Yereyim 202, Rambam (Sefer Hamitzvot Lavin 232), Smag 289</ref>There is a prohibition of turning away one’s eyes from a poor person’s request.<ref>Rambam (Matanot Laniyim 7:2), Shulchan Aruch Y.D. 247:1</ref>