The Mitzva, the command to give the Tzedakah or the Maaser, is there to make it clear to us. Tzedaka comes from Tzedek, which means Justice. When we know that we have, and someone else has not, we are commanded ״פתוח תפתח את ידך “You shall open your hand to him. ” We are commanded to practice this Mitzvah more than any other, by an ordinance of recall, in order to resist the morally destructive instinct of selfish appropriation. Whenever it is performed “Tzeddaka saves from death” which is selfishness of the heart. By opening our hand to the most needy, life can finally enter our hearts. In the history of mankind, there has never been as much accumulation of wealth as in our time. Many of those who have accumulated this incredible wealth, and have no desire to share it, are simultaneously lobbying and distracting campaigns, so that politicians talk to people about austerity and immigration issues, rather than sharing. and progress. The unparalleled riches of our computer age can easily bring famine and poverty to the end of the world. The real crisis is that there is no crisis, and we are told about it all the time. The wealth is there, like never before, but is it fairly shared? With these collective achievements, the possibility of developing democracy, human rights, education, health, and infrastructure does exist, but suddenly the mirage of the ‘crisis’ that prevents us from doing so reappears to distract us from it. once again. This permanent distraction is not due to a nebula conspiracy, it is the result of a common human trait, which is to avoid sharing. In a person who is neither accustomed to the practice of Tzedakah, nor aware of its imperative necessity, this human trait can become pathological. Uncontrollable bulimia can turn these people into real community threats. This condition, which causes them to pile up financial piles and create a mess of common goods that could be put to the benefit of others, gave this particular type of wealthy and affluent people the name of “Lystim” in the Talmud. That is, people who can operate with violence because something in them has turned to looting. One cannot ascribe to such individuals the desire to help their fellow man and let them hide from the public. We cannot also sully the word wealth by their nefarious example. Whether natural or economic, what we call wealth only makes sense to the extent that it contributes to shared happiness. On the other hand, this poverty of soul, which is unfulfilled greed, is useless and harmful to the world, and must be controlled. There can be no justice without sharing, of Tzeddek without Tzeddakah.