GEN499 The Jewish tradition cannot accurately be used to support any particular ideological stance—conservative, moderate, liberal, or anything else—in responding to the problem of poverty. Nevertheless, some guidelines clearly emerge from Jewish concepts and law. In light of God’s image embedded in each of us, we must determine the recipients of aid, the donors, the methods of collection and distribution, the programs of prevention, and all other related factors in this area by asking: What is the most practical and efficient way of caring for the poor while preserving the dignity and economic viability of all concerned? God responds to Cain’s question, “Am I my brother’s keeper?” with the resounding “What have you done? Hark, your brother’s blood cries out to Me from the ground!” [this verse].  In responding to what is often life-threatening poverty, we must fulfill our God-given responsibility for each other by effectively and honorably providing for the immediate needs of the poor while simultaneously helping them support themselves—all in a context of respect and dignity. Because the best type of aid by far is prevention of poverty in the first place, the clear mandate of the Jewish tradition is to support governmental and private programs of education in general and job training in particular. These programs pay multiple dividends, keeping whole groups of the population from a life of unemployment, degradation, and often crime and enabling them to become productive and dignified members of society. This priority begins first with the biblical responsibility of Jewish parents and, by extension, the community to teach children a form of gainful employment, and puts into practice the top rung of Maimonides’ hierarchy of charity. If assistance is necessary, for both practical and moral reasons it is better to proffer employment, a loan, or investment capital to poor people than to give money as a dole. A loan or investment has the potential for making the poor person self-supporting, thus eliminating the drain on the community’s resources. It also preserves the dignity of the poor person now and, if the venture succeeds, for the long-term. Even so, a poor person seeking aid from an individual cannot be denied enough for immediate sustenance. However we may react to being confronted by street figures, Jewish law requires that we give something to those who ask, or if we cannot, that we at least treat them kindly.  B. Bava Batra 9b and M.T. Laws of Gifts to the Poor 10:5. Jewish law intends, though, that we provide food, clothing, and shelter for the hungry; we need not give beggars money when we have good evidence that it will not be used for that purpose. Most commonly, this occurs when the people asking are clearly inebriated or under the influence of drugs and when the money would in all likelihood be used to feed their habit. Indeed, to give them money under those circumstances would be “placing a stumbling block before the blind,” a violation of Leviticus 19:14 as the Rabbis interpreted it.  To avoid this problem, some people keep on their person a ready supply of food coupons redeemable at restaurants or supermarkets so that they can be sure that their contribution to a beggar will indeed be used for legitimate purpose. Others maintain that giving people even such a specified voucher encourages them to continue on the dole and that the morally responsible thing to do is to direct them (or help them get to) a communally run program that will provide for their basic needs while simultaneously taking steps to help them become self-supporting. In the end, confronting beggars is emotionally very difficult, no matter what you do. Even if you think that you should not give them anything for one or another of the reasons mentioned in this chapter, you clearly may not just pass by but must rather notice these people in recognition of their basic humanity. If you have neither the time nor the information to help beggars reach a responsible agency, it is probably best to give them something. Even though such people may be deceiving you and even though you may even be contributing to a bad habit of panhandling, it is better to take those risks then to pass by someone who is truly in need. On the other hand, nobody is obliged by Jewish law to supply people who asked for help with large sums of money; a small donation is all that is called for. Anything more than that undermines our concern to dissuade people from begging on the streets; we want them instead to get help from the public and private agencies created to supply assistance with continuity and with the professional expertise to assess and respond to people’s actual needs. Similarly, on a communal level, immediate sustenance should be available for a truly destitute with few, if any, questions asked ...  DORFFDRAG 155-7