Tribal messiahs are absolutely necessary! Those who do not fulfill their missions cannot connect the realms of the first and second Adam. They cannot be connected to True Father, nor can they be registered. Therefore, are tribal messiahs absolutely necessary, or not? They are necessary. The people who do not realize the true value of such blessings from God will treat anything given them with carelessness, even if they are endowed with treasure. These people will be judged according to the same thoughtless standard which they have demonstrated. Everything will be completed once all the tribes are restored. (192-233, 1989.7.4)
People grow up longing to reach the time when they pass through adolescence. We must know the reason we have to wait to be married until after adolescence. It is possible for a man and a woman to come together in love anytime, so why do we need to wait? Because of love, this is the only course. Since we need to pass through adolescence in order to become mature, we need to fulfill certain conditions during that period. (Blessed Family – 310)
A kind word with forgiveness is better than charity followed by injury; God is Self-sufficient, Forbearing.
O you who believe, do not make your charity worthless by reproach and injury, like him who spends his wealth to be seen by men.
Qur’an 2.263-64
One should give even from a scanty store to him who asks.
Dhammapada 224 (Buddhism)
Even a poor man who himself subsists on charity should give charity.
Talmud, Gittin 7b (Judaism)
He who has two coats, let him share with him who has none; and he who has food, let him do likewise.
Luke 3.11
When you give alms, do not let your left hand know what your right hand is doing, so that your alms may be in secret; and your Father who sees in secret will reward you.
Matthew 6.3-4
Enlightening beings are magnanimous givers, bestowing whatever they have with equanimity, without regret, without hoping for reward, without seeking honor, without coveting material benefits, but only to rescue and safeguard all living beings.
Garland Sutra 21 (Buddhism)
O you who believe, give of the good things which you have earned, and of the fruits of the earth which We have produced for you, and do not aim at getting anything bad for the purpose of giving it away, when you would not take it for yourselves save with disdain…
If you publish your almsgiving, it is well, but if you hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. God is Informed of what you do…
[Alms are] for the poor who are straitened for the cause of God, who cannot travel in the land [for trade]. The unthinking man accounts them free from want because of their restraint. You shall know them by their mark: They do not beg of men with importunity. And whatever good things you give, surely God knows it.
Qur’an 2.267-73
And in their wealth and possessions they remembered the right of those [needy] who asked and those who [for some reason] were prevented from asking.
Qur’an 51.19
The highest degree of charity—above which there is no higher—is he who strengthens the hand of his poor fellow Jew and gives him a gift or [interest-free] loan or enters into a business partnership with the poor person. By this partnership the poor man is really being strengthened as the Torah commands in order to strengthen him till he is able to be independent and no longer dependent on the public purse. It is thus written, “Strengthen him [the poor person] so that he does not fall and become dependent on others”
(Leviticus 25:35).
A lower standard of charity is one in which the benefactor has no knowledge of the recipient and the latter has no knowledge of the individual source of charity—“giving in secret.” This is practicing the mitzvah of charity for the sake of the mitzvah.28 Such charity is like the courtyard in the [ancient] Temple where the righteous used to place their donations secretly and the poor would benefit from them in secret. Similar to this secret courtyard is the act of one who puts his money into the charity box.
Below this rank is the case where the recipient is known to the benefactor but the latter is unaware of the source of the charity. This is what the sages used to do when they would go in secret and place their gifts at the door of the poor. It is fitting to do this and meritorious in those cases where the officials in charge of the communal charity do not behave righteously.
Where the recipient is aware of the source of the charity but the giver does not know to whom the money is being given, the degree is lower. Yet, there is merit since the poor are saved from direct shame.
Of less merit is charity where both are known to each other but the gift is made before the poor asks for it.
Of lower degree is where one gives charity after being asked for it. Lower still is one who gives less than what is fitting but with good grace, and least of all is one who gives unwillingly.
Maimonides, Mishneh Torah: The 8 Degrees of Charity (Judaism)
