יורה דעה רנ״אYoreh De'ah 251

Se’if 1א׳

מִי שֶׁהוּא עֲבַרְיָן בְּמֵזִיד עַל אַחַת מִכָּל מִצְוֹת הָאֲמוּרוֹת בַּתּוֹרָה וְלֹּא עָשָׂה תְּשׁוּבָה, אֵינוֹ חַיָּב לְהַחֲיוֹתוֹ וְלֹּא לְהַלְווֹתוֹ. וּמְפַרְנְסִים עֲנִיֵּי עוֹבְדֵי כּוֹכָבִים עִם עֲנִיֵּי יִשְׂרָאֵל, מִפְּנֵי דַּרְכֵי שָׁלוֹם (טוּר מִגְּמָרַת פֶּרֶק הַנִּזָּקִין).

One who is a deliberate transgressor of one of all the mitzvot stated in the Torah and has not repented — one is not obliged to sustain him or to lend to him. And they support the poor of the idolaters with the Israelite poor, because of the ways of peace (Tur, from the Gemara, chapter "Damages").

Se’if 2ב׳

מִי שֶׁהוּא מוּמָר לְהַכְעִיס, אֲפִלוּ לְמִצְוָה אַחַת, כְּגוֹן שֶׁאוֹכֵל נְבֵלָה הֵיכָא דְּשָׁכִיחַ בְּשָׂר כְּשֵׁרָה, אָסוּר לִפְדּוֹתוֹ אִם נִשְׁבָּה. (כ"מ בְּשַׁ"ס ס"פ הַשּׁוֹלֵחַ וְטוּר סוֹף סִימָן רנ"ב) אֲבָל מוּמָר לְתֵאָבוֹן, אֵין אִסּוּר בַּדָּבָר אִם רוֹצִים לִפְדּוֹתוֹ, אֲבָל אֵין מְחֻיָּבִים בְּכָךְ. (בֵּית יוֹסֵף דִּקְדֵּק מִלְּשׁוֹן הָרַמְבַּ"ם וְסֵפֶר יְרֵאִים סִימָן מ"ז).

One who is an apostate out of spite, even with regard to one mitzvah — for instance, one who eats carrion where kosher meat is commonly found — it is forbidden to redeem him if he is taken captive (so it is implied in the Talmud, at the end of the chapter "One who sends", and Tur, end of siman 252). But an apostate to gratify his appetite — there is no prohibition in the matter if they want to redeem him, but they are not obligated to do so (Beit Yosef inferred it from the language of the Rambam, and Sefer Yere'im, siman 47).

Se’if 3ג׳

הַנּוֹתֵן לְבָנָיו וּבְנוֹתָיו הַגְדוֹלִים, שֶׁאֵינוֹ חַיָּב בִּמְזוֹנוֹתֵיהֶם, כְּדֵי לְלַמֵּד אֶת הַבָּנִים תּוֹרָה וּלְהַנְהִיג הַבָּנוֹת בְּדֶרֶךְ יְשָׁרָה, וְכֵן הַנּוֹתֵן מַתָּנוֹת לְאָבִיו וְהֵם צְרִיכִים לָהֶם, הֲרֵי זֶה בִּכְלַל צְדָקָה. וְלֹא עוֹד אֶלָא שֶׁצָּרִיךְ לְהַקְדִּימוֹ לַאֲחֵרִים. וַאֲפִלוּ אֵינוֹ בְּנוֹ וְלֹא אָבִיו, אֶלָא קְרוֹבוֹ, צָרִיךְ לְהַקְדִּימוֹ לְכָל אָדָם. וְאָחִיו מֵאָבִיו, קוֹדֵם לְאָחִיו מֵאִמּוֹ. וַעֲנִיֵּי בֵּיתוֹ קוֹדְמִין לַעֲנִיֵּי עִירוֹ, וַעֲנִיֵּי עִירוֹ קוֹדְמִין לַעֲנִיֵּי עִיר אַחֶרֶת (כ"מ בִּסְמַ"ג וּסְמַ"ק וְטוּר). הַגָּה: וְהַקְּבוּעִים בָּעִיר קְרוּיִים עֲנִיֵּי הָעִיר, וְהֵם קוֹדְמִין לַעֲנִיִּים אֲחֵרִים הַבָּאִים לְשָׁם מִמְּקוֹמוֹת אֲחֵרִים (טוּר דְּלֹא כר"י בַּר בָּרוּךְ). וְיוֹשְׁבֵי אֶרֶץ יִשְׂרָאֵל קוֹדְמִין לְיוֹשְׁבֵי חוּצָה לָאָרֶץ. הַגָּה: פַּרְנָסַת עַצְמוֹ קוֹדֶמֶת לְכָל אָדָם, וְאֵינוֹ חַיָּב לָתֵת צְדָקָה עַד שֶׁיִּהְיֶה לוֹ פַּרְנָסָתוֹ, וְאַחַר כָּךְ יַקְדִּים פַּרְנָסַת אָבִיו וְאִמּוֹ, אִם הֵם עֲנִיִּים, וְהֵם קוֹדְמִים לְפַרְנָסַת בָּנָיו. וְאַחַר כָּךְ בָּנָיו, וְהֵם קוֹדְמִים לְאֶחָיו, וְהֵם קוֹדְמִים לִשְׁאָר קְרוֹבִים, וְהַקְּרוֹבִים קוֹדְמִים לִשְׁכֵנָיו, וּשְׁכֵנָיו לְאַנְשֵׁי עִירוֹ, וְאַנְשֵׁי עִירוֹ לְעִיר אַחֶרֶת. וְהוּא הַדִּין אִם הָיוּ שְׁבוּיִים וְצָרִיךְ לִפְדּוֹתָן. (הַכֹּל בַּטּוּר).

One who gives his non-minor sons and daughters, whom he is not obligated to feed, in order to teach the sons Torah and to direct the daughters on the straight path, and so one who gives gifts to his father and they need them, behold this is in the category of tzedakah. And not only that, but he is required to give [the relative] precedence over others. And even if it is not his son or father, but a relative, he must give him precedence to all others. And his paternal brother takes precedence over his maternal brother. And the poor of his household take precedence over the poor of his city; and the poor of his city take precedence over the poor of another city. (so is found in the Sma”g and Sma”k and Tur) Gloss: Those who are fixed in a city are called the poor of that city, and they take precedence to other poor people who come there from elsewhere (Tur, unlike R”Y son of Baruch). The residents of Israel take precedence to the residents of the diaspora. Gloss: Supporting himself takes precedence over everyone, and he is not obligated to give tzedakah until he has his own sustenance, and afterwards he prioritizes the support of his father and mother, if they are poor, and they take precedence to sustaining his sons. And afterwards, his sons, and they take precedence to his brothers, and they take precedence to other relatives, and relatives take precedence to neighbors, and neighbors to the people of the city, and the people of his city to the people of another city. And the same is true if they were taken captive and he needed to redeem them (This is all in the Tur)