Small tidbits and Sparks of wisdom

Introduction

The Torah commands us to give charity — but how much must a wealthy person give? Is the famous halachic cap of 20% of one’s wealth a ceiling for everyone, or just a protection for those of modest means? When examined honestly, halachic and ethical sources point in one direction: the truly wealthy bear a greater obligation, not a lesser one. And withholding under the guise of prudence often reflects misunderstanding — or denial — of that truth.

—

Who Was the 20% Limit Meant For?

The Sages of Usha (Ketubot 50a) enacted a limit that one should not give away more than one-fifth of his wealth, lest he become poor and reliant on others. But this limitation was never meant for people of vast means.

The Tosafot in Bava Kamma 9b, the Chochmat Adam, and the Rama (Yoreh Deah 249:1) all agree: this does not apply to the extremely wealthy, nor to someone on his deathbed making final allocations. In such cases, giving more than a fifth — even up to all of one’s assets — is permitted and sometimes expected.

> Example:
If a person earns $1 million or more in net annual income, after all personal and family expenses are met, and before any investment or asset locking, he is not bound by the 20% ceiling. Halachically, he may — and often should — give significantly more.

—

Mar Ukva: Charity with Regret

The Gemara relates that Mar Ukva, after reflecting on his lifetime of giving, declared: “The road is long and the provisions are scant.” He immediately gave away half of his wealth to tzedakah. His example teaches us that wealth brings with it serious introspection — and serious responsibility.

—

Nakadimon ben Gurion: A Cautionary Tale

A sobering lesson is found in the case of Nakadimon ben Gurion, one of the wealthiest Jews in Yerushalayim. According to Ketubot 66b, despite his generosity — some say he gave more than 50% of his wealth — he ultimately lost everything, and his descendants became so poor they could not even afford shoes.

Why such a harsh end? Chazal explain: for a man of his immense wealth, even that level of giving was insufficient. The community’s needs were vast, and his contributions, though large in percentage, did not meet the proportional responsibility Hashem had placed on his shoulders.

—

When Needs Come to You — The Cap Is Lifted

The halachic restriction of 20% applies when one goes out actively seeking people to give to, in a way that could risk destabilizing his finances. But when real cases of need — a hungry family, a sick person, or a Torah institution — come to him, the limitation is waived.

> “You shall surely open your hand… sufficient for his needs in what he lacks.”
— Devarim 15:8

In fact, to invoke the 20% rule in such cases may itself be a distortion of halacha.

—

Life at Stake? Give Without Limits

The Rambam in his commentary to Peah Chapter 1 rules that when life is at stake — as in the case of starvation or ransom — giving beyond one-fifth is not just allowed, it is a mark of saintliness. The Gemara (Bava Metzia 62a) says that one’s life comes before another’s, but it never suggests that one’s wealth comes before another’s life.

—

Why the Sages Limited the Zealot — Not the Wealthy

The true reason for the 20% rule lies in the case of the overzealous man — the idealist who actively goes out seeking opportunities to give, and may endanger himself by emptying his fortune. The Sages feared that he could destroy himself through righteous excess, because the world’s needs are infinite.

But this does not apply to the disciplined giver — the one who stays home and responds only to real, present needs. Even if he doesn’t have steady income but owns substantial assets, he is not included in that restriction. Halacha expects him to give as much as the situation justifies, not as little as he can defend.

—

Luxury Reveals Capacity

There’s another kind of person: the one who spends lavishly — on a Rolls-Royce, a private jet, or other needless extravagances. For him, the cap doesn’t apply either — not because of his humility, but because of his extravagance.

If a person is comfortable wasting millions on ego and indulgence, he cannot claim he’s “afraid to become poor” when asked to give tzedakah. The public record of his spending testifies that he fears no financial risk — and therefore, he can and should give far more than one-fifth.

Unless he is mentally or medically unfit to manage money (in which case he shouldn’t be giving at all), his luxury lifestyle imposes on him a higher standard of giving.

—

Supporting Torah Is Exempt Altogether

Even the above applies only to general tzedakah. But when it comes to supporting Torah learning, the entire cap is irrelevant. The Shittah Mekubetzet explains that one who supports Torah is a partner in the learning — just like Zevulun supported Issachar.

> “Because he loved Torah… Zevulun gave his money to Issachar, freeing him from trade. In return, he shared in Issachar’s reward.”
— Bamidbar Rabbah, Nasso 13:17

Giving to yeshivot, kollelim, and talmidei chachamim is not tzedakah alone — it’s a partnership in eternal achievement. And in this realm, there is no ceiling at all.

—

The Wealthy as Guardians — Not Owners

The Alshich HaKadosh writes that a wealthy person must recognize: he is not the master of his money — he is merely its guardian. Hashem entrusted him with wealth so that he may use what is needed for a dignified life, and then act as a responsible trustee for the poor. That is the true function of wealth in Torah thought.

But the Alshich adds another layer: wealth can serve as a kaparah, an atonement. Sometimes, Hashem in His mercy allows a wealthy person to cleanse himself — not through suffering, illness, or disgrace — but by giving generously, sacrificially, to uplift others. In doing so, he redeems himself with kindness instead of pain.

—

Conclusion: The Real Obligation

The real test of charity is not what percentage one gives, but what need he answers. A Jew blessed with surplus income, liquid wealth, or vast assets is not only allowed to give more — he is halachically obligated to do so.

Hashem gave you the brachah.
The poor, the Torah, and the klal are waiting to see what you’ll do with it.