YeshivaThe torah world Gateway
Beit Midrash
- Jewish Laws and Thoughts
- Middot - Character Traits
- Charity and Lending Money
- Sections
- Chemdat Yamim
- Bemare Habazak - Rabbis Questions
Answer: The Sifrei (R’ei 116) derives from the mention of "your brother," in regard to tzedaka recipients (Devarim 15:11), that relatives have precedence over others, and the Shulchan Aruch (Yoreh Deah 251:3) accepts this. Relatives include at least those for whom one may not testify (first cousins) and perhaps beyond (see Tzedaka U’mishpat 3:(19)). This preference is binding enough that a gabbai tzedaka can refuse to give funds to a poor person with tzedaka-capable relatives (Shulchan Aruch, YD 257:8).
Some say that all of the needs of relatives are to be taken care of before moving on to others. However, the accepted approach is more balanced – relatives receive no more than half, especially when their needs are not as basic/extreme as other needy people (see ibid. 3:(20)).
Generally, the closer the relative, the higher they are on the list of recipients. However, two relationships enjoy a qualitatively higher tzedaka obligation than others. Although a child deserves repayment from his parents for kibbud av va’em expenses, if they do not have money and the child does, the child can be forced to support them (Shulchan Aruch, YD 240:5). Similarly, a father who is capable can be forced to support his children even after the age of six (Shulchan Aruch, Even Haezer 71:1). Both of these payments are considered tzedaka and count toward one’s tzedaka obligation (Shulchan Aruch, YD 251:3). An indication that this is not a standard tzedaka obligation is that, according to the Chatam Sofer (YD 229), the limitation of tzedaka to no more than one fifth of one’s resources (Shulchan Aruch, YD 249:1) does not apply to supporting parents. Similarly, very many fathers exceed a fifth of their resources on their children’s expenses.
Clearly, when one calculates his ma’aser (or a fifth, for those who want to give the maximum, optimal amount – ibid.), one does not have to count that money as tzedaka. He can view what he gives to parents and kids as a natural present or done for his own purposes, not tzedaka. Presumably, we can extend that. One can give his nephews, for example, nice presents without it being tzedaka, even if some of them are poor. It need not be tzedaka if he gives a particularly expensive present to one nephew, even if he chose him because he is poor. Therefore, halacha does not require one who can afford it to detract from from the tzedaka he would otherwise give to strangers, and this is a beautiful attitude that is altruistic regarding family and other needy people.
However, looking at family as deserving only of presents has a down side that concerned halacha. After all, there is a limit to how much a normal person will give a cousin or a nephew as a present, and it is unlikely to suffice to appropriately solve/alleviate serious shortfalls. Therefore, it is important according to the Torah’s outlook, for one to make his relatives the foremost recipients of his planned tzedaka funds. We have explained (Living the Halachic Process, I, K-5) that mitzvot put more focus on what is incumbent upon a person than on what is impressive.
Why do many have trouble keeping this halachic preference of relatives, which seems common for certain "bigger" chasadmim (up to and including organ donation)? Here are some suggestions: 1. Giving relatives, with whom one wants to interact as peers, raises sensitivities (embarrassment, the donor looks superior to the recipient); 2. Once one starts giving, it is hard to know how the giving will progress and whether he can refuse. 3. The relative often does not ask, whereas others do (this is not a halachically valid distinction when one knows about the need (Ahavat Chesed I, 5:(8))). Overcoming such complications makes giving significantly to relatives not only correct but plenty altruistic.
Rabbis in Midrash
Lessons
fast navigation
Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.