Parashah Insights

by

Rabbi Yaakov Hillel

Rosh Yeshivat Ahavat Shalom

Parashat Mishpatim

Perfect Hesed
What For?
If you lend money to My people, to the poor person who is with you, do not be like a creditor to him, and do not impose interest on him (Shmot 22:24). It is a positive commandment to lend money to a needy fellow Jew. It is forbidden to pressure him to return the money when we know that he cannot, and it is forbidden to charge interest on the loan. The Sefer HaHinuch (66-67) writes that these commandments instill the traits of hesed (lovingkindness) and compassion, making us worthy of Hashems blessing. However, the wording of the verse raises a question, discussed by the Early Authorities (see Daat Zekenim MiBaale Tosfot, Shmot 22:24; Rosh al HaTorah ibid.; Maharal, Gur Aryeh, Shmot 20:22). If lending money to the poor is a Torahordained obligation, why does the Torah say If you lend money, implying that extending loans upon request is voluntary, rather than obligatory? What is more, the word if suggests a condition, while the verse gives no indication of the existence of a condition, or any information about its fulfillment. The Ohr HaHayyim explains that the unusual wording of the verse teaches us an important lesson about our obligation to do hesed with our fellow Jews. He explains that technically, one could get through his years in this world subsisting on a bare modicum of materialism. In the words of our Forefather Yaakov, if we have bread to
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eat and a garment to wear (Bereshit 28:20), that is enough for us to live out our lives in good health. Why is it, then, that there are fabulously wealthy people who own more than they could ever possibly need or consume? Even if they were to use and discard solid gold plates and drinking glasses as we do cheap disposables, they would not feel the cost. Such enormous wealth cannot even be enjoyed it is simply too much to cope with. The only thing its owners can effectively do with it is lose it. Unfortunately, it happens too, with vast fortunes lost forever in a single bad deal. If the owners do not really need it, what is all that money for? We learn from the Ohr HaHayyim that it is there for Torah, for hesed, and to fulfill the Al-mightys Will in Creation. Let us see why.

True Ownership
It is frightening to consider that it has actually been decreed upon some people to live their lives in poverty. The indigents life of hardship and humiliation may be a trial, or a means to stir him to repentance, or an atonement for sins, whether in this life or in a previous one. And yet, the concept of shortage or lack does not exist in reference to the Al-mighty, and there is more than enough in His Heavenly storehouse for the poor as well. Their portion of Divine bounty and blessing does not remain locked up in a Heavenly Swiss bank account, never to be claimed. It goes to other individuals whom the Al-mightys plan has designated as conduits. These chosen conduits may not necessarily be worthy of the great abundance they enjoy. Their task is to channel that wealth to its true intended owners the poor. Wealth is a test one which far too many people fail. If a multi-millionaire hoards his millions in a private vault, or squanders them on frivolous luxuries, he has failed, grossly misusing G-ds blessing. That is not what the money is meant for. Hashem in His wisdom has decreed that the poor receive their share indirectly, through the good offices of others. The wealth is merely being held in the rich mans custody, to be passed on to the needy. We find the concept of one individual serving as a conduit of bounty for others in our Sages description of the Tanna Rabbi Hanina ben Dosa: Every day a Heavenly Voice goes forth from Mt. Horev and says, the entire world is sustained in the merit of My son Hanina, and for My son Hanina, a measure of carobs suffices from one erev Shabbat to the next erev Shabbat (Berachot 17b). Rabbi Hanina ben Dosa lived a life of privation and extreme frugality, getting by from week to week on a mere measure of carobs (see Hullin 86a, Rashi). This
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saintly Tanna sustained himself on perhaps a kilo of dry, woody pods, and was perfectly satisfied. His real nourishment was Torah throughout the week and throughout his life and that was all he needed and wanted. The merit of his dedication to Torah was so great that the entire world lived on it, able to enjoy all the delights he eschewed, thanks only to his uninterrupted Torah study. Giving charity, then, whether in the form of a gift or a loan, is actually more like returning a lost item to its true owner. Each of the two parties in the transaction has a role to play. The wealthy man refines his middot by overcoming his innate selfishness and giving. The poor man achieves atonement by enduring the humiliation of receiving. Their souls are rectified on a personal level, and the world at large is rectified as well, fulfilling the Will of the Al-mighty. Now we can understand the unusual wording of our verse. The Ohr HaHayyim cites the Mechiltas teaching that in Torah, the term im (if) always indicates an act which is voluntary, rather than obligatory, with three exceptions. If you lend money is one those exceptions. The Ohr HaHayyim explains that this use of the word if answers a question. If Hashem has given us more than we need, the Torah now tells us why we have it: it is specifically for the poor person who is with you. The only reason we have the excess is to lend it to the poor, and in general, to do hesed for Hashems children. It is not ours to preserve intact. It is their designated share, which passes through our hands as part of the Divine distribution plan. As the Torah tells us, If you lend money to My people, if you have more than you need and can afford to lend and give, it is because of the poor person who is with you, who is waiting to receive his portion through you. We find this principle explained in the verse, Do not withhold good from its owners, when you have the power in hand to do (Mishle 3:27). We should not imagine that we are doing a noble act of kindness to a poor recipient when we graciously hand him a few of our dear dollars. The good, the Divine bounty which we presently have in hand, is really his (see Metzudat David and Ibn Ezra). It is merely on deposit with us, so to speak, so that we can make the transfer when required. Otherwise, there would have been no need for Hashem to give us any more than our basic necessities. The verse specifically says, Do not withhold good from its owners, rather than Do not withhold money from its owners, because our obligation to give of our own is not limited to money. Whatever talents, skills and assets Hashem has blessed us with are there for us to share and help others (see Tanhuma Mishpatim 12 and Maharal, Netivot Olam, Netiv HaTzedakah, Chapter 6).

Perfection through Hesed

Hesed is not an optional extra. It is one of the three pillars on which the world stands (Avot 1:2), and in fact, the purpose of Creation: For I said, the world was created for hesed (Tehillim 89:3). Let us try to understand why this is so. Hashem is the Source of all hesed. He created our world and all its inhabitants because he wishes to give, imparting of His vast lovingkindness to His created beings. The Mekubalim teach that it is the nature of one who is good to bestow good (Derech Hashem Part 1, Chapter 2, and Daat Tevunot 1:42-43; see Etz Hayyim, beginning of Shaar HaKelalim).1 It is a fundamental principle, and an explicit commandment mentioned several times in the Torah, that we are to walk in Hashems ways and emulate His Attributes (Devarim 11:22, 28:9 et al). Our Sages explain how man can walk in the ways of the Al-mighty: Just as He is compassionate and merciful, so should you be compassionate and merciful (Shabbat 133b). Hashem clothes the naked, visits the sick, comforts the bereaved, and buries the dead; so should we (Sotah 14a). In sum, He bestows lovingkindness, you bestow lovingkindness (Rashi, Devarim 11:22). If everyone were flawless, complete, and entirely self-sufficient, there would be no need and no possibility to do hesed. It is Hashems Will that we perfect one another through the hesed of providing each others needs. Everyone lacks something, and everyone has something to give. It is the way of the world and the Will of G-d that the wise impart wisdom to the simple, the strong defend the weak, and the wealthy support the poor. The same is true of the creation of man and woman, each with their distinctive strengths and weaknesses. They are complementary, and combine to form a perfect whole. Through the process of giving and receiving from one another, providing what our fellow lacks, we cleave to Hashem by emulating His Attributes. Hesed causes increased love and unity among our people, in keeping with Rabbi Akivas famous teaching: Rabbi Akiva said, Love your fellow man as yourself is a great principle in Torah (Jerusalem Talmud Nedarim 9:4, citing Vayikra 19:18). Why is it a great principle? Because when we love our fellow man and bestow kindness on him, we fulfill Hashems Will in Creation.

See Parashah Insights on Bereshit and Vayera for a fuller discussion of this topic. 4

One Soul
Realistically, though, how can the Torah command us to love any other human being as much as we love our own precious selves? Our Sages teach us that A person is close to his own interests (Sanhedrin 9b). We can understand this commandment by understanding the fundamental spiritual connection which binds all Jewish souls. When Hashem created Adam, the first man, He breathed into his nostrils a living soul (Bereshit 2:7). This great soul, instilled by the Al-mighty Himself, encompassed all the six hundred thousand souls of Israel. When he sinned, the souls were divided up into separate entities and dispersed. In the future, when the world achieves its ultimate rectification, these scattered souls will all be reunited. At their essential root, then, all the souls of Israel are actually a single soul. If we truly understood that we are one, we would never be able to hurt each other. It would be like our right arm striking our left arm. The left arms pain is the right arms pain; would it make sense for the right arm to willingly inflict it? They are not separate entities. They are part of one united whole, just as our fellow Jews soul and our own are one in essence. Because all our souls were part of Adams great soul, we all have a share in his sin. The story is told of Rabbi Zusha of Anipoli, one of the early Hassidic leaders. Reb Zusha was known for his intense fear of Heaven, which effectively deterred him from sin. His followers once asked him, If your soul was there with Adam, how could he have sinned? Your fear of Heaven should have kept him out of trouble! Reb Zusha told them, Of course I was there. I was part of Adams heel. And you should have seen how I made him kick up that heel and hurry off to sin! Even Reb Zushas extraordinarily pious soul had been tempted, and fallen into sin. As we see, every one of the souls contained within Adam could have prevented him from transgressing. They did not, so they all share in the responsibility for the sin, and are considered to be its instigators. In order to rectify this sin, Hashem created His beings lacking, so that they need one another. By doing hesed, spiritually and materially, we rectify our souls share in Adams sin.

Eager to Give
Our Jewish brethren want to give they are eager to give and they are generous and openhanded. And yet our Sages say, When the people of Israel are cajoled they give (Jerusalem Talmud Shekalim 2a). From personal experience, I can testify that the Jewish people willingly give up front for the support of Torah scholars and the poor, even before they are asked. If so, why do our Sages praise them for giving specifically when they are cajoled? We can answer this question based on an insight from the Arizal concerning the profound significance of charity. The Arizal teaches that by giving charity, we bring about the unification of the Shem Havayah, the sacred Name of G-d which consists of the four letters yud-keh-vav-keh. The shape and size of the coin given to the recipient corresponds to the letter yud. The givers five fingers holding the coin correspond to the letter heh, which has the numerical equivalent of five.2 His outstretched arm corresponds to the letter vav. The recipients five fingers, which receive the coin, correspond to the final letter heh (Sefer HaLikutim, Parashat Reeh). Rabbi Yosef Hayyim of Baghdad, known as the Ben Ish Hai, elaborates on this principle. He explains the verse, For Hashem is righteous, He loves righteousness, he will see His face in the straight way (Tehillim 11:7) in the context of charity. Hashem is righteous He is the true Tzaddik, Who provides our needs even before we request them, as we learn from the verse, And it will be that before they call, I will answer (Yeshayahu 65:24). He loves righteousness it pleases the Almighty, so to speak, that we emulate His righteous ways and give charity even before we are asked. When we do so, we see Hashems face in the straight way, by sanctifying and unifying His Name in its proper order. How does charity unify Hashems Name in its proper order? As we said, it is the Will of the Al-mighty that we cleave to Him by emulating His Attributes. Just as He is righteous and charitable, so should we be. When we walk in His ways, so to speak, we sanctify the sacred Name of Hashem known as the Shem Havayah. When charity is given with the donor extending his hand to the recipient even before he is asked, the letters of the Shem Havayah are connected in their proper order, that of yud-keh-vav-keh the yud of the coin, followed by the givers

In the Hebrew alphabet, in addition to the meaning of any given word expressed by the characters read as letters, it also has a numerical equivalent (gematriya) composed of the value of its letters in numbers. 6

five fingers (heh) and his arm (vav), and finally, the recipients hand (the final letter heh). This is how we see Hashems face in the straight way. What happens when the giver does not make the first move to extend his hand on his own? In such a case, the letters of the Holy Name are reversed, so to speak. The first step in the process now becomes the recipients outstretched arm, a vav, followed by his open palm with its five fingers, a heh. Only then does there follow a coin, the yud, gripped between the givers five fingers, the heh. This sequence, vav-keh-yudkeh, does not spell out the Divine Name in the correct order. It instead spellsvhayah, literally and it will be. Ideally, the first way, with the giver taking the initiative, is better; it is straight and direct. This, says the Ben Ish Hai, is the meaning of the verse, For Hashem is righteous, He loves righteousness, he will see His face in the straight way. The act of giving charity even before being asked unifies the letters of the Divine Name in the straight, correct order. However, the giver should not make the mistake of thinking that if the recipient was the one who approached him, and not the other way around, the balance has been upset and the charity no longer has any spiritual impact. A charitable donation which originates with a request nonetheless fulfills the verse, vhayah maaseh hatzedakah shalom, And the outcome of charity will be peace (Yeshayahu 32:17). This arrangement of the letters of Hashems Name, vav-keh-yud-keh (vhayah), is not the straight way to unify Hashems Name. Nonetheless, its outcome will [also] be peace, and it is no less a mitzvah (HaHayyim VHaShalom, Tehillim 11:7). I often describe an ironic scene based on this teaching of the Ben Ish Hai. A fundraiser contacts a wealthy man for a donation. The potential donor recoils in horror, saying that the fundraiser has ruined everything by approaching him, instead of waiting for him to offer the donation will no longer be on the elevated level of yud-keh-vav-keh! The fundraiser reassures him, pointing out that even with the order reversed, they can still achieve the very respectable level of shalom. What really matters is actually giving the charity. With this in mind we can understand why our Sages praise the Jewish nation, who give even when they are pressured. Surely this is a major understatement; they are generous even without the pressure. There is no question that it is a lofty spiritual achievement to unify the Divine Name, combining its letters in their proper sequence (yud-keh-vav-keh) by
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undertaking to give charity even before it is requested. However, when it happens that the recipients hand is the first to be extended for a donation, and as a result, the combination of the letters is not quite as perfect and complete (vav-keh-yudkeh), our people still do not refrain from giving. We fulfill the Al-mightys commandments and help the poor without making calculations, yet another proof of the spiritual greatness of the Jewish people.

For Torah
Those who have been blessed with wealth have been given a great responsibility along with it: the support of the Torah scholars who ensure our nations future. Especially in our generation, we see that it is the Will of the Al-mighty that an unprecedented number of our people engage in fulltime Torah study, freed of the burden of material concerns. On the one hand, we have the many scholars, eager to devote themselves entirely to Torah study. On the other, we have a surprisingly large number of exceptionally wealthy Jews, who seek to support the spread of Torah in every way possible. The equation is perfectly balanced. This wealth has been granted to its owners not merely for themselves and their families, but to maintain and enhance the enormous expansion of Torah study in our times. The highest level of charity is the support of Torah study, which brings with it its own special rewards: It is a Tree of Life to those who uphold it, and its supporters are fortunate (Mishle 3:18). In his commentary on Pirke Avot (Ruah Hayyim 6:7), Rabbi Hayyim Volozhin explains the difference between upholding Torah and supporting it. He writes that our world is like a stormy sea, and we are tossed about on its waves like the victim of a shipwreck. The only way to keep from drowning is by latching on to a piece of driftwood, to avoid going under. Like a drowning man at sea, we recognize that the Torah is a Tree of Life, the lifesaving driftwood on the turbulent waves, so we hold on with all our might to stave off disaster. We study ourselves and also support those who study, because we know that it is in our own best interests; we want to save ourselves from the treacherous waters which threaten to engulf us. This is a lower level in the study and support of Torah. But there is a higher level, that of and its supporters are fortunate. This refers to one whose involvement in study and support of Torah is not for his own benefit. His only concern is for the Torah itself. He knows that with no one to study Torah and no one to support that study, there will be no continued existence for Torah, G-d

forbid. He does his utmost to maintain and enhance the honor of Torah, so that he is fortunate in this world, and has it good in the World to Come (Avot 6:4). Hashem created a perfect world by filling it with imperfect beings. We all lack something, be it skills, talents, physical capacities, or property and wealth. At the same time, we each have our own blessings and advantages which we can share with our fellow men. We can fulfill the Al-mightys Will by giving others what they lack, and accepting that we too are imperfect, and need what others can give us. Financial means are also a gift from G-d, granted, like all His gifts, for a purpose. The Torah tells us, If you lend money to My people. This if is not a choice it does not mean that we can give if we wish, and refrain if we so choose. The very fact that we have more than we need indicates that the surplus is intended for the poor person who is with you, his own rightful portion at present in our keeping, which we merely pass on to him. The word if is the Torahs injunction to recognize our wealth as a blessing deposited in our hands to share with those in need, perfecting the world as the Al-mighty wills by providing for others.

This essay contains divre Torah. Please treat it with proper respect.