Since biblical times Jewish writings have dealt with the treatment of the poor and disadvantaged. They have always been based on the view that the poor and disadvantaged have a right to support and help from those who are more fortunate. Every member of the Jewish community has the responsibility and obligation to contribute to the care of the poor and needy. As the source of all sustenance, God provides the more fortunate with their lot; therefore, just as God has given to them, so they must give to the less fortunate. Furthermore, God has a special concern for the poor and so must the Jewish community. These basic principles are reflected in the writings and laws governing the treatment of the poor throughout Jewish history.

The Pentateuch recognises that poverty will always exist and that Judaism has an obligation to the poor. “For there will never cease to be needy ones in your land, which is why I command you: open your hand to the poor and needy kinsman in your land”. This commandment to help the poor is repeated throughout the Bible. It even becomes a source of blessing. The Israelites are told that they will not receive God's blessing if they ignore the poor.

The prophets championed the rights of the poor and called upon the Israelites to heed their plea. They condemned those who shame or oppress the poor, or ignore their needs. At the same time, while they do not blame the poor for misfortune neither do the prophets idealise or glorify the poor and poverty.

The Bible clearly outlines the rights of the poor, systematically spelling out the minimum sustenance they are to receive from the more privileged members of the Jewish community. When they reap, landowners are commanded to leave the edges of their fields for the needy, and are told to leave the olives, grapes, and sheaves of grain that fall while they are harvesting. They are only allowed to beat the olive trees once; the fruit falling after beating the second time is left for the needy. The Bible also prescribes a Sabbatical Year every seventh year, when the fields are to lie fallow, and the needy are allowed to come and eat from them. The Book of Deuteronomy calls for the inclusion of the poor in the celebration of the pilgrimage feasts. Finally, the poor are entitled to Tithes, these being given the same name as the tithes for the Levites or for those dedicated to God's service. The implication is that the Jewish community has an equal responsibility to the Levites and to the poor. In addition to these mandatory subsidies, people are encouraged to give other offerings voluntarily.

These basic points continued to form the cornerstone of the Rabbinic attitude toward poverty. By the talmudic period, poverty was so endemic and widespread that it was looked upon almost as a virtue. It helped to strengthen one’s' character. On the other hand, the rabbis also realised that excessive poverty “deprives a man of his mental balance”. The rabbis also seemed to regard poverty as somewhat predetermined and not necessarily reflective of a person's character or efforts. They called upon the people to consider the feelings of the poor when giving, both in terms of how it felt to be poor and how it felt to receive charity. They reminded people that “God stands together with the poor man at the door, and one should therefore consider whom one is confronting”. By the third century, the principle of anonymous giving was institutionalised. It was considered improper to give publicly or to let the recipient know the donor's identity.

 Once the Jews became urbanised, new means of giving to the needy had to be instituted. The biblical principle of the right to support remained the same. However, by the talmudic period, the method had changed. Community institutions collected and distributed funds. All members of the Jewish community were required to contribute. The charity fund (kuppah) was for food and clothing. The Tamchui (soup kitchen) was for the support of the transient poor. There was also a burial fund that was equally available to both rich and poor. The dowry society (Hachnasat Kallah) provided the dowries and trousseaux for poor brides. In addition, the Hekdesh served as a poorhouse and asylum for the old, the sick, and the stranger.

Every Jewish community, however small or indigent, had these institutions.

Although the Jewish community has changed fundamentally in the modern world, the principle of helping other less fortunate members of the community has prevailed. While the institutions and ghettos of the Middle Ages have largely disappeared or been transformed, Jews all over the world continue to contribute to the support of the poor and needy, regarding this as a basic element in their tradition.