Weekly Story: You Are Doing Them A Favor

by Rabbi Sholom DovBer Avtzon

Being that this week’s haftara ends with the words Tzion b’mishput tipudeh v’shuveiuh b’tzedoka –  and it’s prisoners will be redeemed with tzedoka, I thought it is appropriate to relate the following reply that the Rebbe gave to the mashpia Reb Nissan Nemenov about asking for tzedoka.

As always, your comments and feedback are greatly appreciated and most welcomed. 

Reb Nissan Nemanov, was the mashpia of Tomchei Tmimim in Brouny France. Additionally, he also served as the menahel of the yeshiva and subsequently he had to carry financial responsibility as well. Therefore, when he would come to the Rebbe for yud tes Kislev, he remained for the entire month of Kislev and would visit various cities in America and Canada to fundraise for the yeshiva.

In one yechidus he said to the Rebbe, that it happens that he comes to a person’s house and requests a donation from for the yeshiva, but he senses that the person is pushing himself to give, and he feels or senses that at least at that moment, the person is tight and doesn’t really have it. So he feels bad, as he is pressuring one to give money to tzedoka, while that person may not have extra money.

In essence he was asking, what should he do the next time he finds himself in this situation; should he ask the person to financially support the yeshiva or not.

The Rebbe replied, “but nevertheless you are doing the person a favor,” [meaning you should continue asking].

When I heard this at a farbrengen there was a discussion, what exactly is the favor that you are doing for the person. 

The outcome was that generally speaking, it can be explained in various manners. Here ⁴I will mention two which may in reality be one.

In parshas Vayikra, the possuk states, “And when a soul brings forth a meal offering of flour.” Rashi points that only by the meal offering of flour does the possuk say a soul is bringing it,but not when a person brings doves or even an animal, and he explains, that being that is is difficult for a poor person to even bring a meal offering of flour, therefore, the Torah considers it as if he brought his own life.

The same thing is here when a person who is struggling but nevertheless gives tzedoka, Hashem considers it as if he gave much more than just money. He gave his life, and therefore he is rewarded accordingly. 

There is another way to explain this. Our sages inform us that Hashem pays us back measure for measure. Therefore, the way you conduct yourself with others, is the way Hashem will conduct Himself with you.

So when a person goes beyond his ability, Hashem also will give him more than the person deserves. In Chassidic terminology, this is called above nature – limaaluh mimiduduh vihagbuluh, or simply said, beyond the letter of the law. 

A Taste of Chasidus                   Tzion B’mishput T’pudeh 5734 

The Midrash says that Hashem loved Avrahom because he will guide his descendants to do tzedokah and mishpat. As is explained in the maamorim on this possuk, Mishput refers to learning Torah properly, while tzedokah is a reference to the Fulfillment of all Mitzvos. 

Being that the Jewish people have these two connections to Hashem, so in return Hashem shows them His connection to them, and that is bestowing upon them Chesed and Rachamim – kindness and compassion.

The compassion is seen on Yom Kippur, when we see the Yud Gimmel midos harachamim – the thirteen attributes of mercy, which is followed by the chested the love that is seen throughout Sukkos.

Being that this possuk is stating that through learning the Torah and fulfilling Hashem’s mitzvos, we will be redeemed from this exile by Hashem’s compassion and chesed.

In other words, because we descended into exile, we merit to be elevated to the highest level of compassion and kindness. This is what Chassidus teaches us that every descent, even ones descent into exile, it’s purpose is to elevate us to a much higher level.

We can now understand a teaching of the Rebbe the Tzemach Tzedek, that even the first possuk of chapter two in Eicha, that asks in bewilderment, how isnit that in His anger He clouded His connection to us? The Tzemach Tzedek writes that this possuk can and should also be learned in the positive way. Just as the punishments that are mentioned in Vayikra and Devorim,are explained in a positive manner, so too the pesukim of Eicha, which were written by Yirmiyuhu, who is a gilgul (reincarnation) of Moshe, also can and should be learned on a deeper level, where its meaning is positive.

The possuk states that through Hashem’s anger, He brought darkness on the daughters of Tzion. The word יעיב, comes from the root word of עב which means a cloud. Simply speaking when the sky is heavy or full of clouds, the light of the sun is blocked, and it is dark outside.

Similarly, the possuk notes I erased your sins like a cloud, so the sins cloud our connection to Hashem. 

This brings out the message of the possuk, as it showing that a cloud is an expression of something negative. 

However, at the same time there is a possuk that states ומשה נגש אל הערפל, that Moshe came to the dark cloud, to reveal everything the Luchos and the Torah, so we see that clouds also connotat a very lofty level, a level that every other Jew by matan Torah wasn’t able to attain.

So in essence the possuk is telling us that through our teshuva, which Chassidus explains to mean, our returning to Hashem through learning His Torah and fulfilling His mitzvos, we all can attain that lofty level that Moshe attained.

In other words, the reason why Hashem send us into this dark and bitter exile is that we should extract ourselves out of it through Torah, mitzvos and serving Hashem, and we will rise to levels that we all thought are way beyond us.

This thought is somewhat similar to what the Rebbe explained in a maamar the week before he said this maamar. On Shabbos Matos Masei 5734, the maamar began with the words Va’tisoo m’murah.

One of the points the Rebbe explains in that maamar is why Tisha B’av is going to become a Yom Tov when Moshiach redeems us.

If someone took away something from you, you are going to be upset or distressed. Especially if that item was your most precious asset. But then it was returned to you, whether the person realized their action was wrong, or the police found it etc., you are definitely going to be relieved and happy, but are you going to celebrate it, more than you celebrate every other joyous occasion of your life? 

The Rebbe answers, this question is based on the premise that the third Beis Hamikdash is similar to the second and first Beis Hamikdash. So you had this already, [and it is not noted that when the second Beis Hamikdash was built, they made it into a tremendous Yom Tov, for all future generations].

However, if you will realize that the third Beis HaMikdash is not merely a replacement, but it comes from a much higher and greater source, then the question ceases to exist.

Generally speaking, Chassidus explains that the kindness one receives comes from the lower level (chitzonius) of Chesed. Just as the ten sefiros only receive from Arich, which is the lower level of Kesser, and not from Atik, which is the higher level of Kesser.

The way the higher level of kindness is expressed is for example when a parent notices their young child going into the street, so the parent grabs the child and yanks them away from the street. While someone who is not aware of why this adult yanked the child and might think that they hurt the child, anyone who understands the situation realizes that it was done because of their deep and powerful love to the child.

So instead of Hashem letting out His anger on the Jewish people, He destroyed the Beis Hamikdash. [This is what our sages teach us that at the time of the destruction the two Cherubim were embracing each other, demonstrating Hashem’s love.]

But we cry out to Hashem and say, Hashem Your powers are unlimited, so therefore, You definitely can find a better way [meaning easier for us] to express Your tremendous love. 

The third Beis Hamikdash is that expression of the higher level (pnimious) of Chesed/Ahava unlike the first two which emanated from the lower level of Chesed/Ahava, and therefore it will be not only  a Yom Tov, but a tremendous Yom Tov.

Rabbi Avtzon is a veteran mechanech and the author of numerous books on the Rebbeiim and their chassidim. He is available to farbreng in your community and can be contacted at avtzonbooks@gmail.com.