Parshas Re'ei 5766

Commentary by Rabbi Ephraim Nisenbaum

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Moshe warned the nation that the Promised Land would be given to them on the condition that they remained faithful to G-d, and that they not follow the ways of the earlier inhabitants who had all been idolaters.

When the Jews entered the land, it was full of the earlier nations’ idols, altars, and other such abominations. The Jews were instructed upon entering the land to totally destroy all the idols and altars, so that no memory of them whatsoever remain. Even the names of the idols were to be destroyed. Instead of their proper names they should be referred to by derogatory nicknames. Although this may seem to be somewhat extreme, the Torah recognizes the powerful lure of alien forms of worship. In order to prevent one from being attracted to heresy it is not enough to present philosophical arguments or even hard evidence. A person must be psychologically repelled from it too. This can only be accomplished by viewing idolatry as a total non-entity and as something ridiculous.

Because of the severity of idol worship, the Torah is extremely harsh in dealing with a person who tries to entice others to serve idolatry. Although he may not have been successful in his efforts, this person is put to death to serve as a deterrent to others. Similarly, if a city in Israel is enticed to follow idolatry, the worshippers are all put to death and the city is destroyed. Even the homes and belongings are burnt. The city may not be rebuilt, and the rubble stands as an eternal warning to others.

The people were also instructed regarding the sacrificial order. Service of G-d differs from that of idolatry. Sacrifices could only be brought to the place that G-d designated for them to be brought. Once the Temple was built, people could no longer offer sacrifices wherever they wanted. Likewise, certain sacred foods could only be eaten in the area of the Temple.

The Torah cautions the Jew not to be callous to one’s fellow’s needs and to open one’s hand generously to offer assistance to those in need. We must understand that G-d divided the wealth of the world disproportionately for this very purpose, to allow some people to help others. The money one gives to the poor was not meant to be his or her personal possession in the first place; it was merely entrusted to him in order to allocate it to others. That is why charity is called tzedakah, literally meaning justice, because one gives that which is justly meant to belong to the poor.

The Torah also instructs us to be sensitive to the needs of the individual. The obligation to help is expressed as lending to the poor. Even if one knows that the recipient cannot repay a loan, it should still be “lent” to him in order to preserve his dignity. True tzedakah assists the benefactor as much as it does the recipient, as it helps mold one’s character.

“You shall tithe…” (Deut. 14:22)

The Talmud teaches that by giving a tithe of one’s income to charity one will become wealthy. The Ben Ish Chai compares giving charity to a nursing mother. As long as she continues to suckle her child, her milk supply is replenished and even increases. Once she weans her child, however, her milk supply dries up. The same is true regarding charity. As long as one shares his wealth, G-d increases the supply. The more you give, the more you will have; the less you give, the less you will have.

Did You Know..

A person should give a tenth of his or her income to charity, to assist the poor. One may not fulfill personal obligations with this money, such as synagogue dues or any communal tax. If one’s initial intention was to use the money for mitzvah purposes, the money may be allocated for synagogue or mikveh operating expenses, as long as it is an optional donation.

Similarly, under normal circumstances, one may not use the tenth to pay tuition for a child’s Jewish education, since that is a parent’s responsibility. Anything above the actual tuition cost, however, may be deducted from the tenth. One who is unable to meet his tuition obligation may, under certain circumstances, deduct it from his charity obligation, but rabbinical guidance is recommended.