Parshas Reeh

Don't Give It Personally

By Rabbi Yochanan Zweig

DON’T GIVE IT PERSONALLY

“Rather, you shall open your hand to him; you shall lend him his requirement…” (15:8)

The Torah instructs us to be open-handed with our destitute brethren. Initial assistance should be in the form of a gift.[1] However, continues the verse, if the recipient is reluctant to receive a gift, we should offer assistance in the form of a loan, thereby allowing him to maintain his dignity. The next verse warns that although the seventh year of the Shemitah cycle cancels all outstanding debt, we should not be deterred from issuing the loan.[2] Why does a person who has already shown his willingness to assist the destitute without any compensation require a warning not to hesitate if the assistance is in the form of a loan?

When a person gives a gift he experiences a sense of expansiveness. Often it is this feeling of magnanimity which motivates his actions When the assistance is provided as a loan, the sense of magnanimity is lessened. Furthermore, if eventually the loan is cancelled, the recipient does not attribute his good fortune to the actions of the lender. Rather than the lender being perceived as a benefactor, he senses that the recipient has taken advantage of him. Since this is a less than satisfying experience for the lender, the Torah must reiterate that the focus of his actions should be the well-being of the needy and not his own personal satisfaction. Consequently, money should be lent unhesitatingly even when the seventh year is pending.

1.See Rashi 15:8 2.15:9

THAT’S WHAT FRIENDS ARE FOR

“This is what you shall not eat...the chasidah...” (14:12,18)

The Ramban teaches that the birds which we are prohibited to eat exhibit negative character traits, and therefore, consumption of those birds would infuse these traits into the person’s character.[1]In light of this, it is difficult to reconcile the Ramban’s teaching with the Talmud’s explanation of the name “chasidah”, one of the prohibited birds, so called for the “chesed” - “kindness” which it displays towards its friends.[2] How could kindness be considered a negative trait?

An answer is given in the name of the Kotzker Rebbe. Since the bird only performs acts of kindness for those whom it considers to be its friends, this is a negative trait. One should be sensitive to anyone in need, not exclusively to friends.

However, this answer does not completely solve the problem. According to the Kotzker Rebbe’s explanation, why does the Torah define the bird by the positive acts that it does, rather than by its negative trait, the chesed which it does not do?

Perhaps the Talmud is teaching us that since the bird considers that which it does for its friends to be a chesed, this is a negative trait. One should view that which he does for his friends as an expression of his commitment to the relationship, not as a charitable act.

1.See Ramban Parshas Shemini 11:13, these are birds that exhibit cruelty. 2. Chullin 63a

FOUR YOUR HAPPINESS

“You shall rejoice before Hashem your G-d…” (16:11)

The Torah teaches that there is a mitzva to rejoice before Hashem during the three Pilgrimage Festivals. The verse records eight categories of people whom a person must include in his own rejoicing.[1] Rashi cites a Midrash stating that four of these people are from Hashem’s household, the Levi, convert, orphan, and widow, and four are from a person’s own household, his son, daughter, servant, and maidservant; “If we bring joy to Hashem’s household, His four, He will bring joy to our four.”[2] Why does Hashem not take care of His four dependants while we take care of our four?

The Talmud defines “bringing joy” in material terms, i.e. clothing for the women, meat and wine for the men.[3] The Torah has already delineated our obligation to be charitable.[4] Therefore, this particular method of rejoicing appears to be unrelated to the law of charity, rather it is a facet which is inherent to the rejoicing itself. How does following this system enhance our joy?

The Talmud’s analysis of the verses from Megillas Esther notes that Esther and Mordechai initially intended Purim to be a day of “simcha u’mishteh v’Yom Tov” - “gladness, and feasting, and Yom Tov”. However, Bnei Yisroel accepted upon themselves “y’mei mishteh v’simcha” - “days of feasting and gladness”, omitting the requirement for Purim to be a Yom Tov.[5] The verse states that the requirement of “matanos l’evyonim” - “gifts to the needy” was added, indicating that this mitzva substitutes and somehow compensates for the omission of Yom Tov.[6] How does giving gifts to the needy replace the aspect of Yom Tov that Esther and Mordechai sought to instill in Purim?

At the end of the chapter of the laws governing the practices and customs of Purim, the Rambam records that it is preferable to make a greater financial expenditure on matanos l’evyonim than on the other precepts of the day. The reason given by the Rambam is that there is no “simcha” greater than gladdening the hearts of the unfortunate, for doing so allows one to emulate his Creator.[7]

Emoting the G-dliness within each of us allows us to experience the greatest fulfillment possible. This is achieved by emulating Hashem. Through self-fulfillment one achieves simcha in its most pristine form. The greatest emulation of Hashem’s trait of compassion is achieved by bringing joy to the unfortunate. Therefore, Hashem instructs us to sustain His four dependants rather than only our own. Focusing only upon our dependants is an act which we perform more out of obligation than compassion.

Yom Tov includes two requirements, the obligation to desist from creative acts – “issur melacha”, and the requirement to be happy – “vesamachta bechagecha”. Bnei Yisroel were reluctant to accept Purim as a Yom Tov in regards to the issur melacha aspect of the day. However, they did not relinquish the obligation to be happy on Yom Tov. Since gladdening the poor is the ultimate level of simcha that a Jew can experience on Yom Tov, the verse in Megilla states that Bnei Yisroel accepted the obligation to give matanos l’evyonim. This was not a new injunction, but reflected the fact that they accepted the observance of Purim as a Yom Tov as it related to the second aspect of the day.

1.16:11 2.Rashi ibid 3.Pesachim109a 4.15:11 5.Megillah 5b 6.Megillas Esther 9:22 7.Yad Hilchos Megillah 2:17