Midrasz do Izajasza 58:7

(Fol. 9) R. Huna said: "If one comes to ask food, it may be investigated whether he is in need; but no investigation should be made of him who asks for raiment. If you wish I will prove it by a passage, and if you wish I will prove it by common sense. As to common sense, the one [who applies for raiment] would be put to disgrace, [if we investigate him], but that one [who applies for food] is not put to disgrace [by investigation]. As to the proof of the passage (Is. 58, 7) Is it not to distribute (paross) thy bread to the hungry. It is written parosh, with sh [which means investigate] and then give him. And immediately after this it reads: When thou seest the naked, etc.; i.e., as soon as you see." R. Juda, however, maintains the contrary: "No investigation for food, but for raiment. If you wish I will prove it by a passage and if you wish I will prove it by common sense. As to common sense — he who requires food suffers the pangs of hunger, which is not the case with him who asks raiment; and as to the passage, here is written paross, which means immediately, as the word is read (with ss); and concerning the naked it is written. And if thou seest the naked, etc.; i.e., he shall show you that he is so." We are taught in a Baraitha supporting R. Juda's opinion: If one says "Clothe me," He should be investigated; but if he says, "Feed me," it must be complied with at once without any investigation.

R. Assi said: "One must not refuse to give at least a third of a shekel yearly for charity, as it is said (Neh. 10, 33) And we established for us [as one of the] commandments to impose on ourselves [to give] the third part of a shekel in every year," etc. R. Assi said further: "The virtue of charity is equal in importance to all the other commandments together, as it is said (Ib.) And we established commandments. It is not written in the singular, but in the plural." R. Elazar said: "The collector of charity is considered more virtuous than the donor, as it is said (Is. 32, 7) And the work of charity (who causes others to give charity) shall be peace; and the effect of charity is quietness and security forever." Raba said to the inhabitants of Mahusa, his city: "I pray you, see that there be concord among you, in order that ye shall have peace from the government." R. Elazar said again: "When the Temple was in existence one gave his shekel, and he was atoned. Now, when the Temple is destroyed, if people are worthy then they will deserve to (Is. 58, 7) Distribute thy bread to the hungry; if not, the idolators will come and take away their goods by force, as it is said (Ib.) And the afflicted poor bring thou into thy house." "Nevertheless," said Mar Ukba, "even this is counted as charity in Heaven, for it is said (Is. 60, 17) And thy compulsory [acts] will be considered charity.'"

R. Elazar said: "He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is written (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift in secret pacifieth anger." He differs, however, with R. Isaac; for R. Isaac said: "It (charity) pacifies only anger, but not strong wrath;for it is said (Ib.) And a bribe in the bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong." According to others, R. Isaac said: "A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury," etc. R. Isaac said again: "He who gives a coin to a poor man is rewarded with six blessings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Distribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shall thou call, and the Lord will answer. Thou shalt cry, and He will say. Here am I. And he who encourages the poor [with comforting words] will be rewarded with eleven blessings, as it is written (Ib.) ... and satisfy the af- flicted soul, then shall shine forth in the darkness thy light… . and thou shalt be called," etc. R. Isaac said further: "What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteousness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity." R. Nachman b. Isaac said: "The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it." By this he will be excluded from what Rabba lectured; for Rabba lectured: "What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thou with them? Thus prayed Jeremiah before the Holy One, praised be He. 'Sovereign of the Universe, even when they overrule their evil inclinations and are about to practice charity, Thou shouldst not give them the chance to support worthy men, but unworthy ones, for which they will receive no reward.'" R. Joshua says: "Whoever makes it his business to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, Zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor."