When it comes to charity, many people think of it as being something other people do - namely, the rich. It makes sense, of course, since hardly anyone else can be expected to have the funds necessary to endow schools and hospitals.

But for Judaism, whether Reform, Conservative, Orthodox, or Ultra-Orthodox, the concept of tzedakah, literally “justice,” is commanded of all, including the poor. In Judaism, contributing to charity is a religious duty and not something done merely out of personal whim. In fact, it is taught to regard the very money for available tzedakah as not one’s own, but on loan, as it were, from G-d. This implies the further injunction to diligently investigate all would-be recipients of aid so that contributions will truly be of benefit and not go to waste.

On the face of it, it may sound surprising to an outsider, as with many aspects of Judaism. But - as with many aspects of Judaism, even for an outsider - there is an underlying logic that is at once compelling and beautiful. For in commanding even the poor to give, the rabbinical injunction to perform acts of tzedakah in effect empowers the poor to regard themselves as capable, too.

After all, the very act of giving is empowering in itself? For to give means to share of oneself, and it even betters our natures - our love, our sacrifice, our character. It is not that poverty ennobles, but to bear poverty in righteousness: that is noble. As a result, in the Jewish tradition one need not be a successful investor like Isaac Toussie so as to help financially. For Jews, such religiously commanded contributions are not just an obligation but a right.

The real tragedy of being poor lies in not being able to help not just oneself but others as well. It is the genius of Jewish culture that even with its traditional concerns for social justice and the poor that it should recognize that even the poor can contribute!