Tzedaka, often translated as charity, is much more than a kind gesture in Halacha and Kabbalah. The word tzedaka comes from the root tzedek, meaning justice or righteousness, reflecting its role in creating a balanced and moral world. Giving to others is not just about generosity, but about fulfilling a divine obligation to repair the inequities around us and a lot more.

On a simple sense, the Torah stresses this value repeatedly, urging us to support the poor and uplift those in need. As it says in Devarim 15:7-8, “If there is a needy person among you… do not harden your heart or shut your hand against your needy kinsman. Rather, you must open your hand and lend whatever is sufficient.” This commandment reminds us that every act of giving is a partnership with God in sustaining His creation.

The mitzvah of Tzedaka, its virtue and greatness are well-known from the holy words of our Sages, as expressed in the Talmud, Midrashim, and sacred writings.

Regarding the greatness of this mitzvah, our Sages taught that it is equal to all the other mitzvot combined (Bava Batra 9a). Its value surpasses that of all the sacrifices (Sukkah 49b) and it brings the redemption closer (Bava Batra 10a). Through it, a person is granted life, wealth, and honor (see Kiddushin 40a) and merits open miracles by its power (Yerushalmi Peah 8:9; Shekalim 5:4). Furthermore, it saves a person from death, as it is written: “Tzedakah saves from death” (Proverbs 10:2).

We will present just a small portion to inspire our hearts regarding this great mitzvah, encouraging us to toil and engage in it, whether one gives much or little, as long as their heart is directed toward Heaven. Afterwards, we will delve into its mystical aspects, including its significance, customs, and intentions, as we merit to learn, with Hashem’s help, from the writings of the Holy Arizal.

1. The Core Importance of Tzedaka in Judaism

Tzedaka is considered one of the three pillars upon which the world stands, as stated in Pirkei Avot 1:2: “The world stands on Torah, service to God, and acts of kindness.” The Jewish sages understood Tzedaka as a direct expression of divine justice, essential to maintaining societal harmony. The Talmud in Bava Batra 10a goes even further, teaching that giving Tzedaka is akin to imitating God Himself, who constantly provides for all of creation. Since he’s the source of all giving, when we give, we are becoming similar to Him, and the Kavanot of Tzedaka allude to that as we will see later on.

Yet, this mitzvah isn’t just about the recipient; it’s a transformative act for the giver as well. The Midrash Tanchuma (Mishpatim 15) explains that Tzedaka protects the giver from misfortune and elevates their soul. In essence, this commandment isn’t simply about charity, but it’s about creating a relationship with God, the community, and oneself, reflecting the interdependence built into the fabric of Jewish life.

The Talmud (Shabbat 119a) states that “Tzedaka is equivalent to all other mitzvot combined.” This statement highlights the extraordinary power and potential of Tzedaka. While every mitzvah has its specific spiritual effect, Tzedaka is viewed as an all-encompassing act that contains within it the merit of all other commandments. Truly amazing, and this idea is echoed in the Midrash (Bereishit Rabbah 1:4), where it is explained that Tzedaka has the power to elevate the soul and create a connection with God in ways that other mitzvot do not.

The Talmud (Kiddushin 40b) teaches that while there is a reward for all mitzvot, Tzedaka holds a special place. The Mishnah in Peah 1:1 states that the reward for Tzedaka is so great that it extends beyond the temporal world and reaches into the World to Come. The Zohar adds that the act of giving charity allows a person to connect to the divine source of all life, and this connection endures beyond this life, leading to eternal reward.

The Chafetz Chaim (Rabbi Yisrael Meir Kagan, 1838-1933) writes extensively about the power of Tzedaka, emphasizing that its reward in the World to Come is immeasurable. In his Mishnah Berurah, he explains that the more a person gives to charity, the greater their closeness to God becomes, as they demonstrate true selflessness and humility.

2. Practical Halachot of Tzedaka

The mitzvah of Tzedaka is highly structured in Jewish law, ensuring it is carried out in the most impactful way. The Shulchan Aruch (Yoreh De’ah 249-256) provides detailed guidelines, emphasizing that everyone, regardless of financial means, is obligated to give. Even someone who receives Tzedaka is expected to contribute to others, demonstrating that the act of giving is universal.

Priority is another key principle in halacha. The Rambam (Maimonides) teaches that family members come first, followed by one’s local community, and then the broader world. Additionally, the highest form of Tzedaka, according to Rambam’s Eight Levels of Charity, is helping someone become self-sufficient, offering them the dignity of independence rather than temporary relief. This structured approach ensures that Tzedaka is not just random acts of giving but a thoughtful system aimed at addressing real human needs. This reflects the idea that it’s not just about money, but about giving even when that has no monetary value attached.

Another lesson that we can derive is that one cannot be kind to others without first being kind to his immediate family.

1. Who Should Receive Tzedaka?

The primary halachah regarding who should receive Tzedaka is found in the Talmud, Baba Batra 9a, which teaches that charity should be given to the poor of Israel first, as they are the primary recipients of the mitzvah. However, the halachah also specifies that the poor of one’s own city take precedence over the poor in other places, as it is considered more charitable to help those in close proximity. The Talmud also distinguishes between different types of recipients. For example, a poor person who is not completely destitute but is still in need should also receive assistance, but a person who is not actively seeking help or is wealthy enough to support themselves should not be given Tzedaka.

Furthermore, the Torah in Deuteronomy 15:7-8 explicitly commands that one should not turn away a poor person but must open one’s hand to them. Even if it’s just kind words, they should be given something. This highlights the idea that giving Tzedaka should be done with an open heart and without reluctance. The Mishnah in Peah 8:7 adds that one should be particularly careful not to embarrass the recipient by making their poverty known, stressing the dignity of the person receiving charity. The principle of Tzedaka with respect ensures that those who are in need can receive assistance without feeling humiliated or inferior.

In times of abundance, when all other communal needs are taken care of, even rich people who lost everything should have their dignity restored to the previous levels.

2. How Much Should Be Given?

The amount of Tzedaka one is obligated to give depends on a person’s financial situation. While the Torah does not specify a precise percentage, the Talmud in Baba Batra 9a recommends giving at least one-tenth (10%) of one’s income or wealth to charity. However, the Rambam in Mishneh Torah notes that the optimal amount is one-fifth (20%) for those who can afford it. The Shulchan Aruch (Yoreh Deah 249:3) concurs with the general guideline that one should give at least 10% of their income but may give more if they are able to do so without hardship.

While the original obligation is to give a minimum of 10%, many sources attest to the miracles that happen when a person gives 20%. I have heard many stories about people who got rich that way though I will be honest I have not tried it.

It is important to note that Tzedaka is not limited to financial giving. The Rambam (Mishneh Torah, Hilchot Matnot Aniyim 10:7) teaches that one can also give Tzedaka through acts of kindness, such as helping others with personal needs, lending a helping hand, or offering hospitality. Thus, the mitzvah of Tzedaka can extend beyond monetary donations to include time and effort. For those who cannot afford to give money, performing acts of kindness and support is considered a valid way of fulfilling the mitzvah.

Tzedaka should be given to the poor on a regular basis (ideally, on a daily basis), and the Talmud (Ketubot 67b) states that a person should not wait for an official request but should actively seek out people in need. The Shulchan Aruch (Yoreh Deah 249:1) reiterates this obligation, noting that one who has the means to give but refrains from doing so is considered to have failed in fulfilling the mitzvah properly. The rabbis teach that the act of giving Tzedaka should be done not only to fulfill a commandment but also as an expression of personal righteousness, so that the giver receives spiritual merit.

3. Timing of Giving Tzedaka

The timing of giving Tzedaka is another important aspect of the mitzvah. The Talmud in Baba Batra 9b teaches that charity should be given at the proper time, particularly in times of crisis or hardship. Tzedaka is seen as a tool for averting misfortune, and the Talmud (Sukkah 49b) teaches that charity has the power to “save from death,” particularly during times of danger. Therefore, it is customary to increase Tzedaka during times of personal or communal distress, such as during illness, crises, or even before the High Holydays (Yamim Noraim = Rosh Hashanah, Yom Kippur, Sukkot and Shmini Atzeret), when many sources encourages extra acts of kindness to ensure a good year.

Furthermore, the Shulchan Aruch (Yoreh Deah 249:1) underscores that one should not delay giving charity. If someone has the opportunity to give Tzedaka and does not do so promptly, they are considered to be in violation of the Torah’s commandment. Tzedaka should be given with a sense of urgency, reflecting the importance of meeting the immediate needs of the poor and ensuring that the giver fulfills the mitzvah while they still have the means to do so.

According to Kabbalah, the primary time for giving is during the day, but if a poor person asks at night, one should give to him. The difference is that at day one should seek a poor person to give as the dinim can be properly sweetened before the Tefila of Shacharit.

4. Tzedaka in Kabbalah Thought

Giving Tzedaka is likened to repairing the channels of divine light, or shefa, that flow into the world. The Zohar (Volume 3, 263b) describes Tzedaka as a tool for channeling blessings, stating that when we give, we open pathways for abundance to flow not just to the recipient but to ourselves and the entire creation.

The Arizal elaborates that giving Tzedaka at these moments aligns with the verse, “I will behold Your face in righteousness” (Psalms 17:15), which refers to giving charity before the Amidah prayer. This is during the recitation of “Vayevarech David” (the section preceding the Amidah in the morning service). The minimum amount of charity to be given should be three perutot (small coins), distributed in the following way: first, two perutot to correspond to Malchut of Binah and the feminine aspect of Leah, and then a third perutah for the feminine aspect of Rachel. This Tzedaka should ideally be given to a collector (gabbai), representing the sefirah of Yesod, which gathers the abundance and transmits it to Malchut.

The purpose of this specific Tzedaka is to prepare the feminine aspect (Nukva) by elevating Mayin Nukvin (feminine waters) for the union that occurs during the Amidah prayer. This preparation aligns with the holy Divine Name hinted at in the phrase “Ve’atah Moshel Bakol” (“and You rule over all”) from Vayevarech David. The Arizal explains this concept in detail, and further elaboration can be found in the first section of his writings, where the meditations for “Ve’atah Moshel Bakol” are discussed extensively.

Thus, this act of Tzedaka is a specific rectification connected to the feminine aspect (Nukva) in the context of the prayer service. Consequently, the Rashash (R’ Shalom Sharabi) did not include the meditations for general Tzedaka in his printed siddur at this point, focusing instead on the meditations directly relevant to that specific time.

The reason for this is as follows: It is known that through the mitzvah of Tzedaka, the union of Zeir Anpin (Z”A) and Nukva (Nuk) takes place in a particular manner. During this union, Z”A gives to Nukva the five Chasadim (kindnesses). As explained by the Arizal in Etz Chaim, Gate of the Teachings on the Tzelem (spiritual image), when the Chasadim descend rapidly and with intensity into the foundation (Yesod), they ascend with a radiant light, penetrating the membranes of the Yesod of Ima (the mother aspect), becoming multiplied and amplifying the light of the Mochin (intellect), which illuminates within the vessels of Z”A. As a result, the lights that flow into Z”A grow and increase significantly.

Tzedaka symbolizes these Chasadim given to Nukva, and therefore, one who gives Tzedaka should not worry about depleting their wealth. On the contrary, just as the Chasadim multiply and grow the more they are dispersed, so too, the more one gives Tzedaka, the greater and more abundant their wealth will become.

This concept is further clarified by what the Arizal explains regarding Yaakov Avinu, peace be upon him, who returned for the small vessels. This ties to the teaching in the Talmud (Sotah 12a) that the wealth of the righteous is dearer to them than their own bodies, which at first sounds very strange. But once we understand that the wealth of a person represents the divine abundance they receive from Heaven, and the more they give it for Tzedaka, the more that abundance increases and multiplies from above it’s pretty clear that safeguarding and sanctifying one’s possessions is an honor to Hashem. As the Arizal writes in Sha’ar HaMitzvot on Parshat Mishpatim:

Each act of Tzedaka is seen as an act of tikkun olam, repairing the broken vessels of divine energy that shattered during creation. Tzedaka has the power to elevate sparks of holiness trapped in materiality, releasing them and restoring balance to the spiritual worlds. Even the act of reaching into one’s pocket is considered a symbolic gesture of drawing divine light into the material realm, bridging the gap between heaven and earth.

Indeed, one of the Kavanot of the Arizal for Tzedaka is to lift the sparks of the fallen souls of wicked individuals who are still stuck in Gehinom as we will see below. Now, to be honest I don’t do all these Tefilot everyday, only when giving a bigger amount of money every month.

Here’s the simple Leshem Yichud for all Mitzvot:

It the continues with the Tefilah (which should not be recited out loud) for the Mitzvah of Tzedaka and associated Kavanot:

I am skipping the whole “Matbeah HaBracha section” which might be too complicated to explain right now, but those who know what it is should be mekaven that all the רפ״ח ניצוצין (288 sparks) should go up all the way to Adam Kadmon, generate the Mokhin and bring them down to the kelim of Z”A and Nukvah. One can find it in any Siddur with Kavanot in great detail, but I think it might be too much for a single post. Plus, one who does all these Kavanot will already accomplish a great deal more.

At the end, one should say “And the work of Tzedaka is peace” as below:

Then, we have an extra Tefilah to redeem the general souls of wicked individuals who are still paying for their sins in Gehinom, using the power of one sage, one or two angels and one or two divine names, for each day of the week, according to the Arizal, as per the table below:

The Tefilot for these days are as follows:

Finally, at the end we give the money.

Tzedaka as a Tool for Redemption

Tzedaka isn’t just about improving lives in the here and now, it’s also a key element in bringing about redemption. The Talmud (Sanhedrin 98a) connects charity with the coming of the Mashiach, stating, “Israel will only be redeemed through Tzedaka.” This teaches that the cumulative effect of countless acts of kindness and justice can tip the scales of the world toward ultimate spiritual Tikkun (repair).

I bless you to be always in a position to give Tzedaka and we should all merit to reap the fruits of this wondrous Mitzvah!