Smart Chesed
A thought on Parashas Behar
A few years ago, during a business course I attended, the lecturer posed a thought-provoking question to the class: "What comes to mind when you think about money?" As the question made its way around the room, I noticed that most of my fellow classmates responded with a sense of stress and anxiety. However, to my surprise, I found myself being the only one who viewed money in a positive light. This prompted the lecturer to ask each of us to explain our responses, compelling me to delve deeper into why I perceived money positively while others saw it as a source of worry.
Upon reflection, I realized that my upbringing played a significant role in shaping my perception of money. Growing up, our home was frequently visited by individuals seeking financial assistance; often it felt like there was a constant stream of people at our door. My parents instilled in us the values of hospitality and compassion, teaching us to offer a drink and treat these visitors with respect. I vividly recalled a particular instance when my father went beyond mere hospitality and shared a meal with a destitute woman who had come to our doorstep.
These experiences had a profound impact on me, fostering a deep-seated belief that money possesses the power to bring about positive change and alleviate the suffering of those less fortunate.
Just as money can be utilized to provide support and assistance to those in need, I realized that the same principle applies to time and space. The act of giving to others, whether it be through financial means, time, or simply creating a welcoming space has become an integral value within me, deeply ingrained through the teachings and actions of my parents.
In this week’s parashah, the Torah tells us three times about coming to the aid of our impoverished brethren.
וְכִֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָ֥טָה יָד֖וֹ עִמָּ֑ךְ וְהֶֽחֱזַ֣קְתָּ בּ֔וֹ גֵּ֧ר וְתוֹשָׁ֛ב וָחַ֖י עִמָּֽךְ׃
If your brother becomes impoverished and his hand (assets) become shaky among you, you must support him, [so too] the convert and the sojourner, [so] that he shall live with you.
In Tehillim,1 we read the words: “אשרי משכיל אל דל.” The Chida2 teaches, based on the Midrash in which Rav Yonah comments that it does not say “Nosen el Dal,” to give to the poor, rather it says “Maskil,” meaning to spend time considering how to best help the poor person.
The Chida explains that giving tzedakah must be done smartly; sometimes, you must go back and give even 4–5 times, as you must not give him a large sum all at once, since he will just spend it and soon be back to his destitution. Rather, you need to help him to pick himself up until he becomes properly self-sufficient. This has become the modus operandi of many tzedakah organizations, such as our local powerhouse, Lema’an Achai.
The Reishis Chochmah3 teaches that part of this mitzvah is to be considerate. When you leave a little bit of food on your plate for a poor person, it is considered a seudas mitzvah. The Midrash4 relates that when Rav Tanchum's mother would go to buy one liter of meat from the market, she would buy two—one liter for the poor and the other for herself.
Rav Gamliel Rabinowitz5 takes this further and stresses that one must treat their fellow Jew as if they are their brothers and sisters. If one were to treat their fellow Jew as a sibling, they would find a way to support them and help them.
The Chofetz Chaim6 takes this even further and notes that this mitzvah includes finding the person a job and giving priority to Jewish workers over non-Jewish service providers.
Finally, Rav Moshe Feinstein7 adds another dimension—that one is required to give of his time to help his fellow Jew.
To be a Jew is to be charitable; to be a charitable Jew is to actively seek out ways to help one another and to do so with humility.
It is interesting that we generally read Parashas Behar together with Parashas Bechukosai. Where Behar seems to be discussing matters of ethic and social legislation, Bechukosai goes into great length about what will happen to the nation if we follow the straight path of Hashem, and alternatively what tragedies will happen if we don’t. What is the connection?
My friend, Hillel Fuld, explains this so beautifully in a quintessential Hillel fashion. He writes:
“I believe these things are not random. The two portions are read together, and they are chosen as the concluding portions [of Vayikra] for a reason and that reason is one word: humility.
Behar teaches us that our property is not really ours but a gift from God, and that we need a reminder of that every seven years. Additionally, it teaches us to treat everyone with respect, because we need to remember where we came from and how we were not given the luxury of human dignity. Humility. We are part of something bigger.
Then Bechukotai tells us what will happen if we do stay humble and what will happen if we don’t. Bechukotai talks about how we will have rain if we do what’s right; how the land will yield a healthy crop; how trees will grow fruit, and so on. It talks about how we’ll have peace in the land and how our lives will be easier and more enjoyable. If we remember who we are, the world doesn’t have to remind us. However, if we are not humble, God reminds us why we need to be.
Over the years, hundreds of people have asked me what characteristic I see most often amongst successful entrepreneurs. My answer is clear and definitive. Humility. Ironically, the most successful people I know are also the most humble. You would think that when someone achieves success, it would go to their head, and their ego would be inflated. But that is not the case. The greatest leaders in history possessed extreme humility. In fact, the greatest leader in history, Moses, is a fascinating character. We have stories of his life, of his leadership, and of his greatness. But we only know one characteristic of Moses, and that characteristic is humility.”
The Kedushas Levi8 comments that the mitzvah to help your impoverished brother ends strangely—with Hashem saying, “I am the one who took you out of Mitzrayim to settle in Eretz Canaan.” What is the connection? The Berditchiver explains that the reason we were rescued from Mitzrayim, ultimately entering Eretz Yisrael, is to achieve a state of sheleimus, wholesomeness. In order to achieve this wholesomeness, we need to look out for our brothers and sisters.
The Chida9 quotes from the mekubalim that one who takes upon himself to give tzedakah immediately receives a blessing from heaven. This is hinted at in the aforementioned pasuk: "והחזקת.” And as soon as you strengthen your hand, there will already be an abundant outpouring upon you, and then you strengthen. And with all of this, the pasuk considers it as if you are the one who saved him and have given him life.
May we always remember who we are, where we came from, and have endless brachah in our homes and in our Land.
10יותר ממה שבעל הבית עושה עם העני, עושה העני עם בעל הבית
"The donor benefits more from their generosity than the pauper does from their charity."
Tehillim 41.
Chomas Enoch.
שער הקדושה ט״ו:ק״ז
ויקרא רבה פ' בהר לד, ה
Tiv Hatorah.
אהבת חסד, חלק שני כ״א:ח
אגרות משה אבן העזר ח"ד סוף סימן כ"ו.
Lech Lecha.
Chomas Enoch.
רות רבה ה:ט
This is a power and applicable lesson, thank you!!!!