Rambam's 8 Levels of Tzedakah (Charity) Explained
Maimonides defines eight levels in giving charity (tzedakah), each one higher than the proceeding one.
On an ascending level, they are as follows:
Level 8
When donations are given grudgingly:
The phrase "A lesser level than this is when one gives unwillingly" refers to a lower or less virtuous form of giving or generosity.
In many ethical or moral teachings—such as in Judaism’s ladder of charity defined by Maimonides—different levels of giving are ranked by the intention and attitude of the giver. Giving unwillingly means the person still gives, but does so begrudgingly, with reluctance, or without compassion. Their heart isn’t in it, and they may give only out of guilt, pressure, or obligation rather than genuine care or kindness.
So, when we say “a lesser level than this is when one gives unwillingly,” we’re usually comparing it to a higher level of giving—like giving cheerfully, anonymously, or helping someone become self-sufficient. Giving unwillingly is still considered a good deed, but it ranks lower because it lacks the full spirit of generosity.
Level 7
Giving Less Than One Should, But Cheerfully:
On this level, the giver is kind and welcoming, perhaps even enthusiastic, but the actual amount or assistance given falls short of what is truly needed or what the giver could reasonably provide. The cheerful demeanor makes the gift easier for the recipient to accept, and it shows a measure of goodwill. However, the effectiveness of the gift is limited, either because it doesn’t meet the full need or because the giver is not being fully generous with their means. Nonetheless, the warmth of the gesture elevates it above the lowest tier.
Level 6
Giving After Being Asked:
Here, the person gives a fair or even generous amount, but only after being approached or requested to do so. This level of giving still meets an important need, but the key shortcoming is that it requires the recipient to take the vulnerable step of asking for help. That can be difficult and even embarrassing, especially for those who value their independence or feel ashamed of their situation. The giver’s kindness is evident, but their lack of attentiveness or initiative places this level lower in the hierarchy.
Level 5
Giving Before Being Asked:
At this level, the giver anticipates the needs of others and offers assistance before being approached. This kind of charity reflects a high level of sensitivity and compassion. The giver is paying attention to their surroundings and acts out of genuine concern for others, sparing the recipient from the difficulty of asking. This proactive approach not only meets the physical need but also preserves the dignity of the person receiving the help. It shows that the giver is engaged with the world and sincerely wishes to help those who are struggling.
Level 4
The Recipient Knows the Giver, But the Giver Doesn’t Know the Recipient:
This form of giving is conducted in a way that allows the recipient to know who provided the assistance, but the giver does not know whom they are helping. It may be done through a trusted organization or agent who delivers the support on behalf of the donor. The benefit of this arrangement is that the giver cannot harbor feelings of pride or expect gratitude, while the recipient may still feel personally acknowledged. However, the recipient might still feel embarrassed or indebted, which makes this level slightly less ideal than full anonymity.
Level 3:
The Giver Knows the Recipient, But the Recipient Doesn’t Know the Giver:
This level involves an anonymous gift where the recipient does not know who the giver is, but the giver is aware of the recipient’s identity. This approach is often used to preserve the recipient’s dignity, as they are able to receive help without feeling obligated to return gratitude or feel beholden to the donor. The giver, meanwhile, gains nothing in terms of recognition or praise. This kind of giving reflects humility and a sincere desire to help without seeking personal reward.
Level 2
Neither the Giver Nor the Recipient Knows the Other:
This is one of the most refined and pure forms of charity. The giver and the recipient are completely unknown to one another, often through a trusted third party or system that facilitates giving anonymously. Because neither party is aware of the other’s identity, this act is free from ego, pride, embarrassment, or social pressure. It is driven solely by a commitment to kindness and justice. The giver cannot expect thanks, and the recipient cannot feel shame. The act is pure, altruistic, and dignified on both sides.
Level 1
Helping Someone Become Self-Sufficient:
The highest and most ideal form of giving is to empower someone to become self-reliant, removing the need for future charity altogether. This might mean providing a job, investing in someone’s education, offering a loan to start a business, or any form of assistance that leads to long-term stability and independence. It is the most transformative kind of giving because it restores the recipient’s dignity and sense of purpose. Rather than simply alleviating need, it eliminates it, allowing the person to become a giver themselves in the future. This is not just charity—it is partnership, empowerment, and true justice.
Failure to Give
While Rambam’s legal works like the Mishneh Torah are written primarily as a code of Jewish law (halacha) for Jews, he also provides insight into the broader moral expectations for non-Jews, particularly those who follow the Seven Noahide Laws—the basic moral code that, according to Jewish tradition, applies to all of humanity.
Rambam’s View on Giving and Non-Jews:
In the Laws of Kings and Their Wars (Hilchot Melachim u'Milchamot 10:12), Rambam writes:
“We are obligated to support the poor of the gentiles along with the poor of Israel, for the sake of peace.”
This means that Jews are obligated to give charity to non-Jews, especially when they are in need, as an expression of universal compassion and social harmony. Rambam also emphasizes that acts of kindness and justice are part of the moral foundation of society—and apply to everyone, not just Jews.
When it comes to non-Jews themselves giving charity, Rambam holds that a non-Jew who observes the Noahide Laws is obligated to uphold justice, which includes caring for the vulnerable. While he doesn’t set up the same legal framework of tzedakah (charity) for non-Jews as he does for Jews, the moral principle of helping others is clearly universal.
In fact, Rambam states in Hilchot Melachim 8:11 that a non-Jew who fulfills the Seven Noahide Laws “because God commanded them through Moses” is considered among the “wise of the nations” and earns a place in the World to Come. That would include acting with justice and compassion—core values of charity.
So, according to Rambam:
Refusing to give to those in need—whether Jew or non-Jew—is a moral failure.
Non-Jews are expected to act justly and compassionately, and giving to the poor is a natural expression of that.
Jews are not only encouraged but obligated to help non-Jews in need, as a matter of peace and universal ethics.
In essence, Rambam sees charity as a human obligation, rooted in justice, not merely a Jewish one. Whether one is Jewish or not, refusing to give when able is a denial of our shared humanity and responsibility.
Rambam’s view into modern ethical frameworks and the Noahide worldview
Charity in the Noahide Framework
The Seven Noahide Laws form the moral bedrock of human civilization according to Jewish tradition. They are universal commandments given to all of humanity, rooted in the Torah, and include obligations like prohibitions against theft, murder, idolatry, and the requirement to establish systems of justice. While giving charity is not listed explicitly among the Seven Laws, it is considered part of the broader requirement to establish a just and compassionate society.
Rambam, and many other Jewish scholars, view the Noahide obligation of justice (dinim) as encompassing not just formal courts and laws, but also the moral and ethical fabric of society—which includes acts of kindness, charity, and caring for the vulnerable. In this sense, a Noahide who gives charity is fulfilling the higher calling of justice and mercy, echoing the Divine traits themselves.
The Noahide worldview emphasizes that all people are created in the image of God (b’tzelem Elokim), and therefore all people have a responsibility to uphold human dignity and wellbeing. Acts of giving—especially freely and willingly—reflect that divine image and help sustain the world.
Connection to Modern Ethics
From a modern ethical standpoint—whether grounded in religious tradition, humanism, or natural law—the duty to help others is nearly universally affirmed. Philosophers like Emmanuel Levinas, Immanuel Kant, and others have emphasized the moral imperative to recognize the “other” and act with responsibility toward them. Similarly, in virtually every religious and secular moral system, altruism, generosity, and care for the poor are viewed as markers of a good and just person.
Rambam, writing nearly 1,000 years ago, essentially anticipated this universal view: a society that neglects its poor or turns away from those in need is not just failing socially—it’s failing spiritually. He teaches that even a small act of kindness can have deep moral weight and that justice and compassion are the foundation of a stable world—a value completely aligned with both the Noahide framework and modern global ethics.
Final Thought
In short, Rambam’s teachings, when applied to both Jews and non-Jews, align with a vision of a world where giving is not optional—it’s essential. For Jews, it’s a mitzvah; for Noahides, it’s part of establishing true justice; for humanity, it’s the moral glue that holds civilization together. Refusing to give when able is not only a missed opportunity for kindness but a denial of the divine purpose we are all called to fulfill.