Torah Study > Chapter 1: The Call to Action > Text 4 & 5
On what is this interpretation founded?
The prioritization evident in the interpretation is not obvious in the text
itself. Maimonides sees the list of different categories of poor (kin, needy,
poor throughout the land) as intentionally sequential—indicating specific
priorities of giving.
Why would our tradition choose to understand the verse this way?
You might want to emphasize the following points. Maimonides’ succinct
articulation is based on the following assumptions: (a) it is imperative to
give; (b) the needs of the world outweigh your ability to meet them; (c)
priorities and policies for giving must be established; (d) priorities help
the donor avoid “donor fatigue,” i.e., being overwhelmed by the depth of
need; how little seems to be accomplished even after so much work has
been done and so much money has been given; either turning away from
despair or choosing to give less since you can never give enough to alleviaate
all need.
When referring to “the needy in your home” does Maimonides mean that the people in your physical home claim priority, or does he mean the people who belong and can lay claim to your home, i.e., your family? And if the latter, who constitutes family for the Jewish people? For other ethnicities?
When might this policy make sense and when might it be superseded?
Who are the needy close to you—in your “home?”
How might a Jew and a Christian act differently if their giving is guided by this teaching?
Does this difference make sense to you?
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