Minor Fasts

Prev | Table of Contents | Next Minor Fasts Level:  Basic There are five minor fasts on the Jewish calendar.  With one exception, these fasts were instituted by the Sages to commemorate some national tragedies.  The minor fasts (that is, all fasts except Yom Kippur and Tisha b'Av) last from dawn to nightfall.  There is a great deal of leniency practiced in these minor fasts for people who have medical conditions or other difficulties fasting.  The date of the fast is moved to Sunday if the specified date falls on a Sabbath. Three of these five fasts commemorate events leading to the downfall of the first commonwealth and the destruction of the first Temple, which is commemorated by the major fast of Tisha B'Av (which is a required fast, unlike these minor fasts). Following is a list of minor fasts customarily thought to be required by Jewish law, their dates, and the events they commemorate: The Fast of Gedaliah, Tishri 3, commemorates the killing of the Jewish governor of Israel, a critical event in the downfall of the first commonwealth. The Fast of Tevet, Tevet 10, is the beginning of the siege of Jerusalem.  It has also been proclaimed a memorial day for the six million Jews who died in the Holocaust. The Fast of Esther, Adar 13, commemorates the three days that Esther fasted before approaching King Ahasuerus on behalf of the Jewish people.  The fast is connected with Purim.  If Adar 13 falls on a Friday or Shabbath, it is moved to the preceding Thursday, because it cannot be moved forward a day (it would fall on Purim). The Fast of the Firstborn, Nisan 14, is a fast observed only by firstborn males, commemorating the idea that they were saved from the plague of the firstborn in Egypt.  It is observed on the day preceding Passover. The Fast of Tammuz, Tammuz 17, is the date when the walls of Jerusalem were breached. While these fasts are permitted, they are not required according to Mishneh Torah (and the so-called Fast of the Firstborn is not even mentioned, as it is such a new custom).  Those who wish to voluntarily practice these fasts (other than the Fast of the Firstborn), which are an honored and ancient tradition, are not engaging in forbidden ascetic practices, even though they are not strictly required. Prev | Table of Contents | Next Got a question or comment?  Write Us!

Rosh Hashanah

Prev | Table of Contents | Next List of Dates Rosh Hashanah Level:  Basic Rosh Hashanah occurs on the first and second days of Tishri.  In Hebrew, Rosh Hashanah means, literally, "head of the year" or "first of the year".  Rosh Hashanah is commonly known as the Jewish New Year.  This name is somewhat deceptive, because there is little similarity between Rosh Hashanah, one of the holiest days of the year, and the midnight drinking bash and daytime football game in the USA, for example. There is, however, one important similarity between the Jewish New Year and that of the modern Christian West:  Many use the New Year as a time to plan a better life, making "resolutions".  Likewise, the Jewish New Year is a time to begin introspection, looking back at the mistakes of the past year and planning the changes to make in the new year.  More on this concept at Days of Awe. The name "Rosh Hashanah" is not used in the Bible to discuss this holiday.  The Bible refers to the holiday as Yom Ha-Zikkaron (the day of remembrance) or Yom Teruah (the day of the sounding of the shofar).  The holiday is instituted in Leviticus 23,24-25. The shofar is a ram's horn which is blown somewhat like a trumpet.  One of the most important observances of this holiday is hearing the sounding of the shofar in the synagogue.  A total of 100 notes are sounded each day.  There are four different types of shofar notes:  tekiah, a 3 second sustained note; shevarim, three 1-second notes rising in tone, teruah, a series of short, staccato notes extending over a period of about 3 seconds; and "tekiah gedolah" (literally, "big tekiah"), the final blast in a set, which lasts (perhaps) 10 seconds minimum.  The Bible gives no specific reason for this practice.  One that has been suggested is that the shofar's sound is a call to repentance.  The shofar is not blown if the holiday falls on a Sabbath. No work is permitted on Rosh Hashanah. Another popular observance during this holiday is eating apples dipped in honey, a symbol of our wish for a sweet new year (but do not forget to do a ritual handwashing before dipping, just as before eating bread).  It is very tasty.  We also dip bread in honey (instead of the usual practice of sprinkling salt on it) at this time of year for the same reason. Religious services for the holiday focus on the concept of God's sovereignty. The common greeting at this time is L'shanah tovah ("for a good year").  This is a shortening of "L'shanah tovah tikatev v'taihatem" (or to women, "L'shanah tovah tikatevi v'taihatemi"), which means "May you be inscribed and sealed for a good year".  More on that concept at Days of Awe. You may notice that the Bible speaks of Rosh Hashanah as occurring on the first day of the seventh month.  The first month of the Jewish calendar is Nisan, occurring in March and April.  Why, then, does the Jewish "new year" occur in Tishri, the seventh month? Judaism has several different "new years", a concept which may seem strange at first, but think of it this way:  the usual Western "new year" starts in January, but the new "school year" starts in September, and many businesses have "fiscal years" that start at various times of the year.  In Judaism, Nisan 1 is the new year for the purpose of counting the reign of kings and months on the calendar, Elul 1 (in August) is the new year for the tithing of animals, Shevat 15 (in February) is the new year for trees (determining when first fruits can be eaten, etc.), and Tishri 1 (Rosh Hashanah) is the new year for years (when we increase the year number.  Sabbatical and Jubilee years begin at this time). See Extra Day of Jewish Holidays for an explanation of why this holiday is celebrated for two days instead of the one specified in the Bible. List of Dates Rosh Hashanah begins on the following days on the civil calendar: 14 September 2015 (5776) 3 October 2016 (5777) 21 September 2017 (5778) 10 September 2018 (5779) 30 September 2019 (5780) Prev | Table of Contents | Next Got a question or comment?  Write Us!

Sukkot

Prev | Table of Contents | Next List of Dates Sukkot Level:  Basic The Festival of Sukkot begins on Tishri 15, the fifth day after Yom Kippur.  It is quite a drastic transition, from one of the most solemn holidays in our year to one of the most joyous. This festival is also referred to as Zeman Simchateinu, the Season of our Rejoicing.  Sukkot lasts for seven days.  The two days following the festival are separate holidays, Shemini Atzeret and Simchat Torah, but are commonly thought of as part of Sukkot. The word "Sukkot" means booths, and refers to the temporary dwellings that we are commanded to live in during this holiday.  The name of the holiday is frequently translated "The Feast of Tabernacles", which, like many translations of technical Jewish terms, is not terribly useful unless you already know what the term is referring to.  The Hebrew pronunciation of Sukkot is "Sue COAT", but is often pronounced as in Yiddish, to rhyme with "BOOK us". Like Passover and Shavu'ot, Sukkot has a dual significance:  historical and agricultural.  The holiday commemorates the forty-year period during which the children of Israel were wandering in the desert, living in temporary shelters.  Sukkot is also a harvest festival, and is referred to in the Bible (Exodus 23,16 and 34,22) as Chag Ha-Asif, the Feast of Ingathering. The festival of Sukkot is instituted in Leviticus 23,33 and following.  No "work" is permitted on the first day (and second day outside Israel).  Work is permitted on the remaining days.  These intermediate days on which work is permitted are referred to as Chol Ha-Mo'ed, as are the intermediate days of Passover. In honor of the holiday's historical significance, we are commanded to dwell in temporary shelters, as our ancestors did in the wilderness.  The commandment to "dwell" in a sukkah can be fulfilled by simply eating all of one's meals there in case of poor weather or poor health; if the weather, climate, and one's health permit, however, one should live in the sukkah as if it were one's house all week long as much as possible, especially including sleeping in it. A sukkah must have at least three walls covered with a material that will not blow away in the wind.  Canvas covering tied or nailed down is acceptable and quite common.  A sukkah may be any size, so long as it is large enough for you to fulfill the commandment of dwelling in it.  The roof of the sukkah must be made of material referred to as "sekhakh" (literally, covering).  To fulfill the commandment, the sekhakh must be something that grew from the ground and was cut off, such as tree branches, corn stalks, bamboo reeds, sticks, or narrow raw boards.  The sekhakh must be left loose, not tied together in bundles, but may be tied down, so that it will not fly off in the wind.  The sekhakh should be placed sparsely enough that the stars can be seen, but not so sparsely that more than about three average hand-breadths is open at any point or that there is more light than shade. It is common practice, and highly commendable, to decorate the sukkah.  In the northeastern United States, Jews commonly hang dried squash and corn in the sukkah to decorate it, because these vegetables are readily available at that time for the US holidays of Halloween and Thanksgiving.  Building and decorating a sukkah is a fun family project, much like decorating the Christmas tree is for Christians.  It is a sad commentary on modern Judaism in the US that most of the highly assimilated Jews who complain about being deprived of the fun of having and decorating a Christmas tree have never even heard of Sukkot. Many people in the USA, upon seeing a decorated sukkah for the first time, remark on how much the sukkah (and the holiday generally) reminds them of Thanksgiving.  This is not entirely coincidental.  The American pilgrims, who originated the Thanksgiving holiday, were deeply religious people.  When they were trying to find a way to express their thanks for their survival and for the harvest, they looked to the Bible for an appropriate way of celebrating and based their holiday in part on Sukkot (facts somehow not taught in US public schools!). Another observance related to Sukkot involves what are known as The Four Species (arba minim in Hebrew) or the lulav and etrog.  We are commanded to take these four plants and use them to "rejoice before the LORD".  The four species in question are an etrog (a citrus fruit native to Israel and other countries in the area), one palm-branch (really a single palm leaf before it opens; in Hebrew, lulav), three myrtle branches (hadas), and two willow branches (arava).  The six branches are bound together and referred to collectively as the lulav, and are held in the right hand; the etrog is held next to the lulav in the left hand.  With these four species in hand, one recites a blessing and waives the species three times in four directions (forward, backward, upward, and downward, perhaps symbolizing that God is everywhere). The four species are also held during the Hallel prayer in religious services, and are held during processions around the bimah (the pedestal where the Torah is read) each day during the holiday.  These processions commemorate similar processions around the altar of the ancient Temple in Jerusalem.  The processions are known as Hoshanahs, because while the procession is made, we recite a prayer with the refrain, "Hosha na!" (please save us!).  On the seventh day of Sukkot, seven circuits are made.  For this reason, the seventh day of Sukkot is known as Hoshanah Rabbah (the great Hoshanah). List of Dates Sukkot begins on the following days on the civil calendar: 28 September 2015 (5776) 17 October 2016 (5777) 5 October 2017 (5778) 24 September 2018 (5779) 14 October 2019 (5780) Prev | Table of Contents | Next Got a question or comment?  Write Us!

Yom Kippur

Prev | Table of Contents | Next Yom Kippur Liturgy | List of Dates Yom Kippur Level:  Basic Yom Kippur is probably the most important holiday of the Jewish year.  Many Jews who do not observe any other Jewish custom will refrain from work, fast and/or attend synagogue services on this day.  Yom Kippur occurs on the 10th day of Tishri.  The holiday is instituted at Leviticus 23,26 and following. The name "Yom Kippur" means Day of Atonement, and that pretty much explains what the holiday is.  It is a day set aside to "afflict the soul", to atone for the sins of the past year.  In Days of Awe, we mentioned the "books" in which God inscribes all of our names.  On Yom Kippur, the judgment entered in these books is sealed.  This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends. As noted in Days of Awe, Yom Kippur atones only for sins between man and God, not for sins against another person.  To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.  That must all be done before Yom Kippur. Yom Kippur is a complete Sabbath; no work can be performed on that day.  It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur.  It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur.  The Talmud also specifies additional restrictions that are less well-known:  washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur. As always, any of these restrictions can be lifted where a threat to life or health is involved.  In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to.  Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so.  People with other illnesses should consult a physician and a rabbi for advice. Most of the holiday is spent in the synagogue, in prayer.  In Orthodox synagogues, services begin early in the morning (8 or 9 AM) and continue until about 3 PM.  People then usually go home for an afternoon nap and return around 5 or 6 PM for the afternoon and evening services, which continue until nightfall.  The services end at nightfall, with the blowing of the tekiah gedolah, a long blast on the shofar.  See Rosh Hashanah for more about the shofar and its characteristic blasts. It is customary to wear white on the holiday, which symbolizes purity and calls to mind the promise that our sins shall be made as white as snow (Isaiah 1,18). Yom Kippur Liturgy See also Jewish Liturgy generally. The evening service that begins Yom Kippur is commonly known as Kol Nidre, named for the prayer that begins the service.  "Kol nidre" means all vows, and in this prayer, we ask God to annul all vows we may have made in the past year and all vows we may make in the next year. This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while.  In fact, the reverse is true:  we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking as well as we should.  This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity.  In recognition of this history, the Reform movement restored this prayer to its liturgy. In any event, saying this prayer does not have any effect on our obligation to do as we have vowed to do, either individually or collectively. There are many additions to the regular liturgy (there would have to be, to get such a long service).  Perhaps the most important addition is the confession of the sins of the community, which is inserted into the shemoneh Esrei (Amidah) prayer.  Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins. There are two basic parts of this confession:  Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous . . .), and Al Chet, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously . . .) Frequent petitions for forgiveness are interspersed in these prayers.  There's also a catch-all confession:  "Forgive us the breach of positive commands and negative commands, whether or not they involved an act, whether or not they are known to us". It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism.  There is no "for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat" (though obviously these are implicitly included in the catch-all).  The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few).  These all come into the category of sin known as "lashon ha-ra" (literally, the evil tongue), which is considered a very serious sin in Judaism. The concluding service of Yom Kippur, known as Ne'ilah, is one unique to the day.  It usually runs about 1 hour long.  The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service.  There is a tone of desperation in the prayers of this service.  The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends.  The service ends with a very long blast of the shofar.  See Rosh Hashanah for more about the shofar and its characteristic blasts. List of Dates Yom Kippur occurs on the following days on the civil calendar: 23 September 2015 (5776) 12 October 2016 (5777) 30 September 2017 (5778) 19 September 2018 (5779) 9 October 2019 (5780) Prev | Table of Contents | Next Got a question or comment?  Write Us!

The Month of Tishri

Prev | Table of Contents | Next The Month of Tishri Level:  Basic The month of Tishri (September and October on the Gregorian calendar) is clearly the busiest time of the year for Jewish holidays.  In the month of Tishri, outside of Israel there are a total of 13 days of special religious significance, 7 of them days on which work is not permitted; even in Israel without doubled holidays, there are 12 special days, 5 of them on which work is not permitted. These holidays include the holidays known as the "High Holidays", the most important holidays of the Jewish year:  Rosh Hashanah and Yom Kippur.  If a Jew ever goes to synagogue (other than for weddings or bar mitzvahs), it is for these holidays.   Tishri 5778 (September / October 2017) Sunday Monday Tuesday Wednesday Thursday Friday Shabbat         1 Tishri September 21   Rosh Hashanah 2 Tishri September 22   Rosh Hashanah 3 Tishri September 23   Parashat Ha'azinu 4 Tishri September 24   Fast of Gedaliah 5 Tishri September 25 6 Tishri September 26 7 Tishri September 27 8 Tishri September 28 9 Tishri September 29 10 Tishri September 30   Yom Kippur 11 Tishri October 1 12 Tishri October 2 13 Tishri October 3 14 Tishri October 4 15 Tishri October 5   Sukkot 16 Tishri October 6 Sukkot (abroad) Chol ha-Moed (Israel) 17 Tishri October 7   Chol ha-Moed 18 Tishri October 8   Chol ha-Moed 19 Tishri October 9   Chol ha-Moed 20 Tishri October 10   Chol ha-Moed 21 Tishri October 11   Hoshannah Rabbah 22 Tishri October 12   Shemini Atzeret 23 Tishri October 13   Simchat Torah (abroad) 24 Tishri October 14   Parashat Bereishit 25 Tishri October 15 26 Tishri October 16 27 Tishri October 17 28 Tishri October 18 29 Tishri October 19 30 Tishri October 20   Rosh Chodesh       Prev | Table of Contents | Next Got a question or comment?  Write Us!

Jewish Calender

Prev | Table of Contents | Next Background and History | Numbering of Jewish Years | Months of the Jewish Year Jewish Calendar Level:  Basic The dates of Jewish holidays only seem to change from year to year.  Holidays are celebrated on the same day of the Jewish calendar every year, but the Jewish year is not the same length as a solar year on the Gregorian calendar used by most of the western world, so the date shifts on the Gregorian calendar. Background and History The Jewish calendar is primarily lunar, with each month beginning on the new moon, when the first sliver of moon becomes visible after the invisibility of the moon.  In ancient times, the new months used to be determined by observation.  When people observed the new moon, they would notify the Sanhedrin.  When the Sanhedrin heard testimony from two independent, reliable eyewitnesses that the new moon occurred on a certain date, they would declare the rosh chodesh (first of the month) and send out messengers to tell people when the month began. The problem with strictly lunar calendars is that there are approximately 12.4 lunar months in every solar year, so a 12-month lunar calendar loses about 11 days every year and a 13-month lunar gains about 19 days every year.  The months on such a calendar "drift" relative to the solar year.  On a 12-month calendar, the month of Nisan, which is supposed to occur in the Spring, occurs 11 days earlier each year, eventually occurring in the Winter, the Fall, the Summer, and then the Spring again.  To compensate for this drift, an extra month is occasionally added:  an extra month of Adar.  The month of Nisan would occur 11 days earlier for two or three years, and then would jump forward 29 or 30 days, balancing out the drift. In the fourth century, Hillel II established a fixed calendar based on mathematical and astronomical calculations.  This calendar, still in use, standardized the length of months and the addition of months over the course of a 19-year cycle, so that the lunar calendar realigns with the solar years.  An extra month of Adar is added in the 3rd, 6th, 8th, 11th, 14th, 17th, and 19th years of the cycle.  Jewish year 5758 (beginning October 2, 1997) is the first year of the current cycle. In addition, Yom Kippur should not fall adjacent to a Sabbath, because this would cause difficulties in coordinating the fast with the Sabbath, and Hoshanah Rabba should not fall on Sabbath because it would interfere with the holiday's observances.  A day is added to the month of Cheshvan or subtracted from the month of Kislev of the previous year to prevent these things from happening. Numbering of Jewish Years The year number on the Jewish calendar represents the number of years since creation, as calculated by adding up the ages of people in the Bible back to the time of creation.  However, it is important to note that this date is not necessarily supposed to represent a scientific fact.  For example, many Orthodox Jews will readily acknowledge that the seven "days" of creation are not necessarily 24-hour days (indeed, a 24-hour day would be meaningless until the creation of the sun on the fourth "day"). Jews do not generally use the words "A.D." and "B.C." to refer to the years on the Gregorian calendar.  "A.D." means the year of the Lord, and we know that Jesus is not the LORD.  Instead, we use the abbreviations C.E. (Common or Christian Era) and B.C.E. (Before the Common Era). Months of the Jewish Year The first month of the Biblical Jewish calendar is the month of Nisan, in the spring, when Passover occurs.  However, the regular Jewish New Year is in Tishri, the seventh month in the Biblical calendar, and that is when the year number is increased.  This concept of different starting points for a year is not as strange as it might seem at first glance.  The US "new year" starts in January, but the new "school year" starts in September, and many businesses and governmental institutions have "fiscal years" that start at various times of the year.  Similarly, the Jewish calendar has different starting points for different purposes. The Jewish calendar has the following months: Month Length Gregorian Equivalent Tishri 30 days September-October Cheshvan 29 or 30 days October-November Kislev 30 or 29 days November-December Tevet 29 days December-January Shevat 30 days January-February Adar 29 or 30 days February-March Adar II 29 days March-April Nisan 30 days March-April Iyar 29 days April-May Sivan 30 days May-June Tammuz 29 days June-July Av 30 days July-August Elul 29 days August-September In leap years, Adar I has 30 days; in non-leap years, Adar has 29 days. Note that the number of days between Nisan and Tishri is always the same.  Because of this, the time from the first major Biblical festival (Passover in Nisan) to the last major Biblical festival (Sukkot in Tishri) is always the same. There are plenty of easily accessible computer programs that will calculate the Jewish calendar for any year one needs. For an excellent detailed explanation of these matters, see Hebrew Calendar Science and Myths. 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Tzedekah : Charity

Prev | Table of Contents | Next Meaning of "Tzedakah" | Obligation of Tzedakah | Levels of Tzedakah Tzedakah:  Charity Level:  Intermediate Charity is a fundamental part of the Torah way of life:  Traditional Jews give at least ten percent of their income to charity.  Traditional Jewish homes commonly have a box for collecting coins for the poor, and coins are routinely placed in the box.  Jewish youths are continually going from door to door collecting for various worthy causes.  In many ways, charitable donation has taken the place of animal sacrifice in Jewish life:  giving to charity is an almost instinctive Jewish response to express thanks to God, to ask forgiveness from God, or to request a favor from God.  According to Jewish tradition, the spiritual benefit of giving to the poor is so great that a beggar actually does the giver a favor by giving a person the opportunity to perform tzedakah. The Meaning of "Tzedakah" "Tzedakah" is the Hebrew word for the acts that we call "charity" in English:  giving aid, assistance, and money to the poor and needy or to other worthy causes.  But the nature of tzedakah is very different from the idea of charity.  The word "charity" suggests benevolence and generosity, a magnanimous act by the wealthy and powerful for the benefit of the poor and needy.  The word "tzedakah" is derived from the Hebrew root Tzade-Dalet-Qof, meaning righteousness, justice, or fairness.  In Judaism, giving to the poor is not viewed as a generous, magnanimous act; it is simply an act of justice and righteousness, the performance of a duty, giving the poor their due. The Obligation of Tzedakah Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need.  Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper.  Tzedakah is one of the three acts that gain us forgiveness from our sins.  The High Holiday liturgy states that God has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefillah (prayer) and tzedakah can reverse the decree.  See Days of Awe. According to Jewish law, we are required to give one-tenth of our income to the poor.  This is generally interpreted as one-tenth of our net income after payment of taxes.  Those who are dependent on public assistance or living on the edge of subsistence may give less; no one should give so much that he would become a public burden, nor more than twenty percent of his assets even if he would not become a public burden. The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues, or to educational institutions.  It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age.  The obligation includes giving to both Jews and Gentiles; contrary to popular belief, Jews do not just "take care of our own". Judaism acknowledges that many people who ask for charity have no genuine need.  In fact, the Talmud suggests that this is a good thing:  if all people who asked for charity were in genuine need, we would be subject to punishment (from God) for refusing anyone who asked.  The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar's sincerity.  It is permissible to investigate the legitimacy of a charity before donating to it. We have an obligation to avoid becoming in need of tzedakah.  A person should take any work that is available, even if he thinks it is beneath his dignity, to avoid becoming a public charge.  In particular, Jewish legal scholars, teachers, and rabbis must make their living at something other than teaching the Oral Torah and relying on charity, even if this entails hardships for them, lest they profane God's name, and lose their part in the World to Come.  Unfortunately, many rabbis have failed to take this seriously in recent generations; some have brazenly gone so far as to say that the public must support them, and that they are forbidden to work. If a person is truly in need, however, and has no way to obtain money on his own, he should not feel embarrassed to accept tzedakah.  No one should feel too proud to take money from others.  In fact, it is considered a transgression to refuse tzedakah.  One who would sooner die than to accept tzedakah, when he must do so in order to survive, is as if he sheds his own blood. Levels of Tzedakah Certain kinds of tzedakah are considered more meritorious than others.  The Talmud describes these different levels of tzedakah, and Maimonides organized them into a list.  The levels of charity, from the least meritorious to the most meritorious, are: Giving begrudgingly Giving less than you should, but giving it cheerfully. Giving after being asked Giving before being asked Giving when you do not know the recipient's identity, but the recipient knows your identity Giving when you know the recipient's identity, but the recipient does not know your identity Giving when neither party knows the other's identity Enabling the recipient to become self-reliant Prev | Table of Contents | Next Got a question or comment?  Write Us!