Those who gave reluctantly were chastised(841, 1713) as were those who did not pay their pledge in a timely fashion(917), not at all(1679), or used some other trick( 1680, 1686).
Many sections dealt with the the psychology of giving so that the poor would not feel humiliated(1690, 1694, 843). If possible, the help should enable the poor person to earn or seem to earn a living (884, 886, 887). Helping one individually properly was preferable to providing a little bit for many(842, 846).
Family members take precedence, and their support can be communally enforced(928, 1712). Students and scholars were to be given preferred treatment(862, 919, 1707). Religious individuals were to be helped before others(1029) as are the sick(1029). When considering a charitable act, a home for the poor takes precedence over a synagogue(1529) It demands that the wealthy do not overcharge for food in scarce times(478) or that unneeded property be provided rent free to the poor(1710). Advice was also provided for those who are charged with the distribution of tzedakah in its various forms.*
On the other hand those undeserving of help were also discussed; they include gamblers(853), thieves(1024), bandits (1926), drunks(857), adulterers(1926), etc.