that might have been given when the Temple existed(B. Suk. 49b). Now that Temple no longer exists charity atones as once did the sacrifices(B. Ber. 55a). He who saved a single life was reckoned as if he had saved the entire world(B.B.B. 10a). Helping God ’s creatures was reckoned akin to creating them(Tanh. Noah 16a). Tzedakah was equal to all other commandments combined(B.B.B. 9a). Furthermore it brought the Messianic Age nearer(B.B.B. 10a).
People were encouraged to include the poor in their daily eating routine with statements such as let poor be part of the household(M. Avot 1.5). R. Hunah opened doors to needy whenever he sat down to eat(B. Taan. 20b).
There was this worldly encouragement, so tzedakah was said to lead to the blessing of sons(B.B.B. 10b) or wealth(B. B.B. 9b). As the wheel of fate turned constantly, fzedakah would prevent poverty at the next turn(B.Shab. 151b). Charity might even deliver from death(B. Shab. 156b). The poor do more for the rich than viceversa(Ruth R. 10a). Ultimately all our possessions were seen as a loan from God (M. Avot 3.8).
A heavenly reward was promised in the form of an advocate in the next world(B.B.B. 10a; B.Git. 7a), or it saved from hell(B.Git. Ta).
Jews who refused to provide for the poor were reckoned as part of the mixed multitude that accompanied Israel in the desert(B. Bez. 32b) or equated with idol worshipers(B. Ket. 68a).
Preventive measures were stressed, so a comment on strengthening the hand of your brother(Sifra 109b on Lev. 25:35) emphasized preventing the total collapse of an individual; it was like a load resting on a wall. A single person could hold it up, but once fallen it would take four or five to raise it once more..