Based on Ahavas Chesed vol. 2 chapter 20

The Gemara in Kesubos (50a) discusses how the Sages in Usha established an upper limit to how much tzedakah one is permitted to give. One may not donate more than 20% of his assets to charity in order to prevent the donor from becoming a “charity case” himself. This limitation does not apply to a person who is so fabulously wealthy that even a larger donation wouldn’t affect his standard of living. Similarly, it doesn’t apply to how much a person can donate immediately prior to his death, since it’s not as if he would become reliant on tzedakah after dying. This is what Mar Ukva did before he died. He said, “The road is long and the provisions are few,” and donated all his wealth to charity.

Some authorities say that the enactment not to donate more than 20% of one’s assets refers specifically to going out and looking for potential recipients. If needy people approach him, however, he is allowed to provide them with whatever they need. This is as per Deuteronomy 15:8, which tells us to “provide the need that he lacks.” Similarly, if one becomes aware of captives, whom we are obligated to liberate, he may contribute more than 20% of his wealth to the cause. Not only is this permitted, it’s considered meritorious! The concept of “your own life comes first” (Baba Metzia 62a) only means that we can’t give up our actual lives to save others; we can certainly part with wealth to save others!

Understand that when the Sages in Usha said not to donate more than 20% of one’s wealth, it refers specifically to his household assets; it doesn’t mean a small amount. Take the case of a small-business owner who covers his expenses each week, with a little extra left over. He may give that whole surplus to tzedakah even if it’s more than 20%.

Also, the enactment in Usha doesn’t limit donations in support of Torah study. This makes sense because the support one gives to Torah study earns him a share in the reward of the one he supported. This is the famous Yissachar-Zevulun relationship, in which members of the Tribe of Zevulun supported those of the Tribe of Yissachar, in exchange for which they received a share in the merit of Yissachar’s Torah study. The Midrash teaches that the tribal head of Zevulun merited to bring his offering to the Mishkan third because of the generosity with which his Tribe supported the Torah study of Yissachar (Bamidbar Rabbah 13:17). We are told that, just as Zevulun had a share in Yissachar’s merits, Yissachar had a share in Zevulun’s financial resources. We infer that Zevulun’s contribution surely must have exceeded 20% (it was probably more like a 50/50 split). The Yissachar-Zevulun relationship was held up by Chazal as the archetype for future generations’ support of Torah study, so we may surely exceed 20% when contributing to such causes.

The Midrash describes how Rabbi Meir was a skilled scribe who earned three sela a week. One sela covered his food bill, another sela covered his clothing, and the third sela he donated in support of Torah study. His students asked what he was leaving for his sons’ inheritance. He replied that if his children would be righteous, God would ensure that their needs are met (as per Tehillim 37:25). If his children were not righteous… well, then why should he support the enemies of God? (Koheles Rabbah 2:22)

Another Midrash (ibid., 7:23) teaches that one who has the means to support Torah study but declines to do so brings a curse upon himself, as per Devarim 27:26: “Cursed by the one who fails to uphold the words of this Torah.” Conversely, if one doesn’t have the means to support Torah study but he does so anyway, he will surely be blessed! Doesn’t it go without saying that one should be sure to support Torah study when he actually has the means to do so?

Returning to the topic of the enactment in Usha, we see from the limit that the Sages imposed that one must be careful with his money. If we shouldn’t give too much to charity, we certainly shouldn’t waste our money on foolish things! We shouldn’t waste money unnecessarily on things like extravagant fashion, houses and furnishings. [Obviously, we all need clothes, housing and furniture, but there are certain extravagances that most of us could quite easily do without!] Living beyond one’s means leads to running out of money, and then to the dishonest pursuit of other people’s money. Such a person’s children, seeing their parent spending money on things beyond his means, will come to believe that the parent has more wealth than he actually does. This will lead them to become spendthrifts, squandering money they don’t really have. Financially, the whole family could go down the tubes thanks to the bad habit of living beyond one’s means.

Finally, those who regularly give maaser (10%) or chomesh (20%) of their income to tzedakah earn a greater reward than those who give tzedakah, but not maaser or chomesh. Those who simply give tzedakah earn a reward, but their businesses don’t. But when one gives maaser or chomesh, he makes God a business partner and the company is now “in the mitzvah business.” If one commits that a tenth or a fifth of his profits will go to God, his rewards will truly be great!

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