In this study I would like to examine the concept of justification as expressed in the Hebrew word tzedek, which is translated by the KJV as justification.

The Hebrew word for charity is "tzedaka". This word is derived from the Hebrew root Tzade-Dalet-Qof, meaning righteousness, justice or fairness. Doing tzedaka, often translated as “justice” or “charity”, is incumbent on all Jews according to the Torah. Usually doing tzedaka involves putting a few coins in a tzedaka box. Chazal, our Sages, teach us that there is a lot more to this mitzva than meets the eye. To expose the insights into this mitzva, lets take a look at a very poor person who had fallen from her place as a princess and was reduced to gleaning in order to survive:

Ruth 2:19 “Where did you glean today?” her mother-in-law asked her. “Where did you work? May the one that took (such generous] notice of you be blessed. “So she told her mother-in-law by whom she had worked, and said, “The name of the man by whom I worked today is Boaz.”

In this pasuk, passage, we are eavesdropping on a conversation between Naomi and her daughter-in-law Ruth. Ruth, the daughter of the king of Moab, has just returned from her first day of gleaning in the field of Boaz. The wording of the above pasuk suggests that Boaz was helped more by giving tzedaka to Ruth, than Ruth was helped by Boaz’s tzedaka.

The Sages of the Midrash discuss the unusual wording of this passage:

Midrash Rabbah Ruth V:9 AND HER MOTHER-IN-LAW SAID UNTO HER: WHERE HAST THOU GLEANED TO-DAY? (ib. 19). It was taught in the name of R. Joshua: More than the householder does for the poor man, does the poor man do for the householder, for Ruth said to Naomi: THE MAN'S NAME FOR WHOM I WROUGHT TO-DAY. She did not say, ‘who wrought for me,’ but FOR WHOM I WROUGHT. I wrought him many benefits in return for the one morsel of food which he gave me. R. Jose said: ya'an ubeya'an; the word ya'an (because) has the same letters as ’ani (a poor man). R. Shiloh of Noveh said: Your wealth depends upon the poor man. R. Nahman said: It is written, Because that (bigelal) for this thing the Lord thy God will bless thee in all thy work: (Deuteronomy XV, 10) it [poverty] is a wheel (galgal) which comes round to all in the world, like the wheel of a pump which empties that which is full and fills that which is empty. Bar Kappara said: There is no man who does not come to this state [poverty], and if he does not his son does, and if not his son, his grandson. It was taught: R. Eliezer b. Jacob said: The vengeance taken of the idolatrous nations will be on account of Israel, while the vengeance taken of Israel will be on account of their poor. The vengeance taken of the idolatrous nations will be on account of Israel, as it is said, And I will lay My vengeance upon Edom by the hand of My people Israel (Ezek. XXV, 14); the vengeance taken of Israel will be on account of their poor, as it is said, And he cry unto the Lord against thee, and it be sin in thee (Deuteronomy XV, 9). R. Abun said: The poor man stands at your door, and the Holy One, blessed be He, stands at his right hand. If you give unto him, He who stands at his right hand will bless you, but if not, He will exact punishment from you, as it is said, Because He standeth at the right hand of the needy (Psalm CIX, 31). R. Abbahu said: We should be grateful even to the impostors among them. It has been stated: R. Johanan and Resh Lakish went down to bathe in the public baths of Tiberias, and a poor man accosted them. He said to them, ‘Give me something.’ They answered, ‘When we come out we will give it.’ When they came out they found him dead. They said: ' Since we did not assist him during his life, let us attend to him after his death.’ When they arose from washing his body, they found a purse of dinars by him, and they said: ' It is well.’ Whereupon R. Abbahu said: ‘We should be grateful even to the impostors among them, for were it not for the impostors among them, were a man to see a beggar begging alms and refuse him, he would be punished with death immediately.’

This brief conversation between Ruth and Naomi teaches us two important lessons. First, when we give tzedaka or deal with those less fortunate than us, we have to be fully cognizant that someone is hurting because they are in need. It is a very humbling experience to be so poor that we have to accept tzedaka. We have to try and minimize this pain to whatever extent we can, so that those who are poor can maintain their dignity and pride and avoid despair. Second, Ruth is a shining example of one who can see reality and accentuate the positive. Even at one of the lowest moments in her life, a time when she may have rightfully become sad, depressed, and possibly lose faith in HaShem, she managed to turn this depressing experience into one which reflected the true reality and revealed her insight. Ruth knew that it was important to preserve her dignity, and by viewing her situation in a positive light, showing us reality, and revealing the secret of tzedaka, she proved herself worthy of the title Chazal bestowed upon her, The Mother of Royalty.

Boaz provided Ruth with a significant amount of food that might last Ruth and Naomi a week or more, but Ruth provided Boaz with a mitzva and its consequent eternal reward. Thus we can see that Ruth gave much more to Boaz than he gave to her.

Because Boaz gave Ruth tzedaka (justice – Boaz gave Ruth what HaShem had given him to hold for her), he became a tzaddik (a righteous and just man). Boaz was justified by his emunah, his faithful obedience to HaShem and His Torah, as we read in the Nazarean codicil:

Romans 5:1-2 Therefore being justified by faith, we have peace with God through our Lord Yeshua Mashiach: 2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.

My Teacher, Hakham Dr. Yosef ben Haggai, has translated this passage in a very poignant manner:

Romans 5:1-2 Therefore being made charitable by faithful obedience, let us have Shalom with G-d by (the example of) our Master Yeshuah the Mashiach;2 By him we have been brought by faithful obedience into his grace (the Torah) wherein we stand, and are proud of the hope of the shekinah of G-d.

Now we can understand the words of Rambam in his commentary to the Mishna in:

Pirkei Avot 3:19 All is judged according to the number of deeds.

Rambam explains that it is better to give one dollar of charity one hundred times, than one hundred dollars one time. The more times a person acts in a way that is meritorious and like HaShem, the more he conditions himself to the performance of mitzvot and purifies his neshama. Tzedaka is not performed for the poor person's sake, but rather to enable the giver to emulate HaShem and merit the Olam HaBa.

JUSTIFICATION

The KJV uses the word “justification” and “justify” to translate the Hebrew word tzedek and its highest attainment: tzedaka.

"Tzedaka" is the Hebrew word normally translated as “charity” in English, but the connotation of the two words are very different. "Charity" suggests magnamity, a generous act by those who have, which benefits those who do not have. "Tzedaka", on the other hand, comes from the Hebrew root, "tzedek", which means justice or fairness. Giving to the poor is not viewed in Judaism as an altruistic, generous act. It is instead seen as an act of justice and righteousness; doing one's duty by giving to the poor what is due to them. We understand that the reason I have more than I need, is because HaShem gave me the poor man’s money to hold until the need was revealed. Therefore, when the need is revealed, justice requires me to give the poor man HIS money that was entrusted to me.

It is every Jew's obligation to give "Tzedaka", to give to the poor and to support community institutions. The spiritual benefit of giving to the poor is so great that the poor person actually does the giver a a great kindness by giving him a chance to do this mitzva. Thus does Ruth state:

Ruth 2:19 And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man’s name with whom I wrought to day is Boaz.

There is a folk saying that goes: "A fool gives and a wise man takes". A fool who gives tzedaka thinks that he is giving, while a wise man who gives realizes that he is taking, he is the one who benefits the most from his act of giving.

The word tzedaka comes from the Hebrew root tzedek, "justice", according to Strong’s Concordance. Tzedaka, the Hebrew word for helping the poor, strangers, widows, and orphans is often translated as "charity." However, the Hebrew root tzedek should be translated as "justice" or "fairness". What is the connection between giving to the poor and justice? To begin to answer this question, lets examine what the torah teaches us about how we are to give charity to the poor. The Torah also teaches us the reason why we are obligated to give.

Vayikra (Leviticus) 19:9-10 And when you reap the harvest of your land, you shall not reap to the very corners of your field, nor shall you gather the gleanings of your harvest. And you shall not glean your vineyard, nor shall you gather every grape of your vineyard; you shall leave them for the poor and stranger; I am the Lord your God.

Devarim (Deuteronomy) 4:19-22 When you cut down your harvest in your field, and have forgotten a sheaf in the field, you shall not go again to fetch it; it shall be for the stranger, for the orphan, and for the widow; that the Lord your God may bless you in all the work of your hands... And you shall remember that you were a slave in the land of Egypt; therefore I command you to do this thing.

Devarim (Deuteronomy) 15:7-9 If there shall be a needy person among you, any of your brethren in any of your cities, in the Land that HaShem, your God, gives you, you shall not harden your heart or close your hand against your destitute brother. Rather, you shall open your hand to him; you shall lend him his requirement, whatever is lacking to him. Beware lest there be a lawless thought in your heart, saying, "The seventh year approaches, the remission year", and you will look malevolently upon your destitute brother and refuse to give him - then he may appeal against you to HaShem, and it will be a sin upon you.

Devarim (Deuteronomy) 19:28-29 At the end of three years you shall bring forth all the tithe of your produce in that year, and shall lay it up inside your gates... and the stranger, and the orphan, and the widow, who are inside your gates, shall come, and shall eat and be satisfied; that the Lord your God may bless you in all the work of your hand which you do.

Thus we see that tzadaka is an obligation, not an option! We can also see that charity is but a particular application of justice. From Judaism's perspective, therefore, one who gives tzedaka is acting justly; One who doesn't, is acting unjustly. And Torah views this lack of justice as not only meanspirited but also illegal.

Every person is required to give tzedaka according to his ability. Even a poor person who is himself supported by tzedaka, must give tzedaka. A person who can only give a little should not hesitate to give, because a little from him is like a great deal from a wealthier person. We are all obligated to seek justice!

According to Maimonides, in his seminal work, the Mishnah Torah, Zerayim, Laws of Contributions to the Poor, Chapter 10:7-14, there are eight levels of Tzedaka, each one higher than the other. Maimonides' eight levels of giving arranged from best to least good:

Y Give the recipient the wherewithal to become self-supporting. The highest one of all is when one takes the hand of one from Israel and gives him a gift or a loan, or engages him in a partnership, or finds him work by which he can stand on his own and not require any charity. Thus it is written: "And you strengthened the stranger who lives with you." i.e. strengthen him so he won't fall and need your help.

Y Neither the donor nor the recipient knows the other.

Y The donor knows the recipient but the recipient is unaware of the donor.

Y The recipient knows the donor but the donor does not know the recipient.

Y The donor gives without being solicited.

Y The donor gives after being solicited.

Y The donor gives less than he should but does so cheerfully.

Y The donor is pained by the act of giving.

Performing tzedaka, deeds of justice, is the most important obligation that HaShem imposes on His people, as we can see from the following pasukim:

Devarim (Deuteronomy) 16:20 Tzedek, tzedek you shall pursue,

The Sages of the Talmud also taught this understanding:

Bava Bathra 9b "Tzedaka is equal to all the other commandments combined"

From the Torah’s perspective, therefore, one who gives tzedaka is justified and has justification. Without tzedaka one is not justified and he has not obtained justification. Justification is what happens when we do the right thing. Justification is rendered by the judge when he determines that an individual has done the right thing and acted justly. Giving tzedaka is the highest form of “doing the right thing”.

It is also possible to perform charity in order to receive forgiveness for sin. This is an effective method of repentance (provided one abandons one's sins as well), and is noted by the prophet:

Daniel 4:27 Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by doing righteousness (tzedaka), and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.

To hammer this point home, lets examine a few of the common passages on justification. We will look at a couple of translations and also Hakham Dr. Yosef ben Haggai’s translation:

Romans 3:19-31

King James (Authorized) Version	Murphy’s New Testament from the Peshitta (Aramaic Bible)	Hakham Dr. Yosef ben Haggai Translation
19 ¶ Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.	19 ¶ Now we know, that whatever the law saith, it saith to them who are under the law; that every mouth may be stopped, and all the world be guilty before God.	19 Now, we know that whatever the Torah says, it is said to those who are under the yoke of the Torah, so that every (Gentile) mouth may be shut, and all the Gentile world may become guilty before G-d.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.	20 Wherefore, by the deeds of the law, no flesh is justified before him: for, by the law, sin is known.	20 Wherefore, by strict obedience to the Written Torah, no flesh is made charitable before His (G-d’s) presence, for by the strict adherence to the Written Torah, sin is known.
21 But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets;	21 But now, the righteousness of God without the law, is manifested; and the law and the prophets testify of it:	21 But now, the charity (Tsedakah) of G-d outside the Written Torah is manifested and the very Written Torah and the Prophets testify to it;
22 Even the righteousness of God which is by faith of Yeshua Mashiach unto all and upon all them that believe: for there is no difference:	22 even the righteousness of God, which is by faith in Yeshua Mashiach, for every one, and on every one, that believeth in him: for there is no distinction;	22 But the charity (Tsedakah) of G-d is by the faithful obedience of the Yeshuah the Mashiach to everyone (amongst the Gentiles); also to every (Gentile) man who faithfully obeys him, for there is no discrimination;
23 For all have sinned, and come short of the glory of God;	23 for they have all sinned, and failed of the glory of God.	23 For all have sinned and are short of the glory of G-d;
24 Being justified freely by his grace through the redemption that is in Mashiach Yeshua:	24 And they are justified gratuitously, by grace, and by the redemption which is in Yeshua Mashiach;	24 For they (the Gentiles) are freely given charity (Tsedakah) by the grace (Torah) of G-d, through the deliverance which is in Yeshuah the Mashiach,
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;	25 whom God hath preconstituted a propitiation, by faith in his blood, because of our sins, which we before committed,	25 Whom G-d has foreordained to be a propitiation through faithful obedience in his life for the remission of our sins that are past.
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Yeshua.	26 in the space which God in his long suffering gave to us, for the manifestation of his righteousness at the present time; that he might be righteous, and might with righteousness justify him who is in the faith of our Lord Yeshua Mashiach.	26 By the opportunity which G-d has given us though His forbearance, for the manifestion of His Chessed at the present time, that he might be declared a Tsadik; and for Chessed of Charitableness to him who is in the faithful obedience of our master Yeshua the Mashiach
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.	27 Where then is glorying? It is annihilated. By what law? by that of works? Nay: but by the law of faith.	27 Where is boasting then? It is worthless. By what principle? Of strict adherence to the Written Torah? No, but by the principle of faithful obedience.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.	28 We therefore conclude, that it is by faith a man is justified, and not by the works of the law.	28 Therefore we conclude that it is by faithful obedience that a man (Gentile) becomes charitable and not by strict adherence to the Written Torah.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:	29 For, is he the God of the Jews only, and not of the Gentiles? Nay: of the Gentiles also.	29 Why? Is G-d the G-d of the Jews only (who have the Oral Torah)? Is He not also G-d of the Gentiles? Yes, He is G-d of the Gentiles also (that they may also partake of the grace of the Oral Torah).
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.	30 Because there is, one God, who justifieth the circumcision by faith, and the uncircumcision by the same faith.	30 For it is one G-d, Who renders charitable the Jews by faithful obedience, and the Gentiles by the same faithful obedience.
31 Do we then make void the law through faith? God forbid: yea, we establish the law.	31 Do, we then nullify the law by faith? Far be it. On the contrary, we establish the law.	31 What then? Do we nullify the Written Torah by this faithful obedience (to the Oral Torah)? G-d forbid! On the contrary, we establish the Written Torah!

Text of Romans 4:17 – 5:21

King James (Authorized Version)	Murphy’s New Testament from the Peshitta (Aramaic Bible) – (brackets are my additions) – Romans 4:17- 5:5	Hakham Dr. Yosef ben Haggai’s translation.
17 ¶ (As it is written, I have made thee a father of many nations), before him whom he believed, even God, who quickeneth the dead, and calleth those things which be not as though they were.	17 ¶ as it is written: "I have constituted thee a father to a multitude of nations;" namely before G-d, in whom you have believed (faithfully obeyed); Who quickens the dead, and calls those things which are not, as if they were.	17 As it is written, I have made you a father of many peoples (nations),. In the presence of the one G-d in whom you have faithfully obeyed, Who quickens the dead and who calls those who are yet not in being, as though they were present.
18 Who against hope believed in hope, that he might become the father of many nations, according to that which was spoken, So shall thy seed be.	18 And without hope, he (Avraham) confided in the hope of becoming the father of a multitude of nations; (as it is written: So will thy seed be.)	18 For he who was hopeless trusted in hope, that he might become the father of many peoples (nations); as it is written: “so shall your descendants be.”
19 And being not weak in faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sara’s womb:	19 And he was not sickly in his faith (faithful obedience), while contemplating his inert body, (for he was a hundred years old,) and the inert womb of Sarah.	19 His faithful obedience never weakened even when he saw his old body when he was a hundred years old, and the deadness of Sarah’s womb.
20 He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God;	20 And he did not hesitate at the promise of G-d, as one lacking faith (faithful obedience); but he was strong in faith (faithful obedience), and gave glory to Gd,	20. He did not doubt the promise of G-d as one who lacks faithful obedience, but his faithful obedience strengthened him, and he gave glory to G-d.
21 And being fully persuaded that, what he had promised, he was able also to perform.	21 and felt assured, that what G-d had promised to him, He (G-d) was able to fulfill.	21 He felt assured that what G-d had promised him, G-d was able to fulfill.
22 And therefore it was imputed to him for righteousness.	22 And therefore it was accounted to him for righteousness (charitableness).	22 Therefore his faithful obedience was accounted to him for charitableness (tsedakah).
23 ¶ Now it was not written for his sake alone, that it was imputed to him;	23 ¶ And not for his sake alone, was it written, that his faith (faithful obedience) was accounted for righteousness (charitableness);	23 That his faithful obedience was accounted to him for charitableness (tsedakah) was not written for his sake alone,
24 But for us also, to whom it shall be imputed, if we believe on him that raised up Yeshua our Lord from the dead;	24 but for our sakes also; because it is to be accounted so to us, who believe in Him (G-d) that raised our Lord Yeshua Mashiach from the dead;	24 But for us also, for He (G-d) will number us also, who faithfully obey Him (G-d) Who raised our Master Yeshua the Mashiach from the dead;
25 Who was delivered for our offences, and was raised again for our justification.	25 who was delivered up, on account of our sins; and arose, that he might justify us (make us charitable).	25 who was delivered up because of our offences and arose that he (Mashiach) might make us charitable/merciful).
1 ¶ Therefore being justified by faith, we have peace with God through our Lord Yeshua Mashiach:	1 ¶ Therefore, because we are justified (made charitable) by faith (faithful obedience), we shall have peace with G-d, through our Lord Yeshua Mashiach.	1 Therefore being made charitable by faithful obedience, let us have Shalom with G-d by (the example of) our Master Yeshuah the Mashiach;
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.	2 By whom we are brought by faith (faithful obedience) into this grace (Torah), in which we stand and rejoice in the hope of the glory of G-d.	2 By him we have been brought by faithful obedience into his grace (the Torah) wherein we stand, and are proud of the hope of the shekinah of G-d.
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;	3 And not only so, but we also rejoice in afflictions; because we know that affliction perfects in us patience;	3 And not only so, but we also glory in our tribulations; knowing that tribulation perfects patience in us;
4 And patience, experience; and experience, hope:	4 and patience, experience; and experience, hope:	4 and patience, experience; and experience, hope.
5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.	5 and hope makes not ashamed because the love of G-d is diffused in our hearts, by the Holy Spirit who is given to us.	5 And hope causes no one to be ashamed; because the love (Ahavah/Chessed) of G-d is poured into your hearts by the Ruach HaQodesh which is give to us (Jews).
6 ¶ For when we were yet without strength, in due time Mashiach died for the ungodly.	6 ¶ And if at this time, on account of our weakness, Mashiach died for the ungodly:	6. But Mesiah at this time, because of our weaknesses, died for the sake of the wicked.
7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.	7 (for rarely doth one die for the ungodly; though for the good, some one perhaps might venture to die:)	7. Hardly would any man die for the sake of the wicked; but for the sake of the good, one might be willing to die.
8 But God commendeth his love toward us, in that, while we were yet sinners, Mashiach died for us.	8 God hath here manifested his love towards us. Because, if when we were sinners, Mashiach died for us;	8. G-d has here manifested His love towards us, in that whilst we were yet sinners he died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.	9 how much more, shall we now be justified (made charitable) by his blood (life) and be rescued from wrath by him?	9. Much more then being made charitable by his life, we shall be delivered from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.	10 For if when we were enemies, God was reconciled with us by the death of his Son; how much more shall we, in his reconciliation, live by his life?	10. For if we were enemies we were reconciled to G-d by the death of His son, much more, being reconciled we will be saved by his life.
11 And not only so, but we also joy in God through our Lord Yeshua Mashiach, by whom we have now received the atonement.	11 And not only so, but we also rejoice in God, by means of our Lord Yeshua Mashiach, through whom we have now received the reconciliation.	11. And not only so, but we also glory in G-d through our Master Yeshuah the Mashiach, by whom we have now received the reconciliation.
12 Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned:	12 As by means of one man, sin entered into the world, and, by means of sin, death; and so death passed upon all the sons of men, inasmuch as they all have sinned:	12. Just as sin entered into the world by one man, and death by means of sin, so death was imposed upon all men, inasmuch as they all have sinned.
13 (For until the law sin was in the world: but sin is not imputed when there is no law.