In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
In the parsha of Re’eh Moshe provides details of many specific commandments, and the mitzvah of tzedakah stands out as it is described at length in the sixth aliya (Deut. 15). In the Talmud as well, our sages also offered many different teachings that praise and expand upon the importance of the mitzvah of charity. It is stated that the mitzvah of charity is one of the greatest commandments in the Torah. In Tractate Baba Batra 9a, we are told: “The mitzvah of tzedakah may be considered as equal to all the other commandments in the Torah.”
Only a few mitzvot in the Torah have their reward mentioned alongside the commandment. Indeed, we are usually instructed to fulfill the commandments in accord with the covenant at Mount Sinai, and not for any other reason. While we do find that the Torah instructs us with a general commandment to walk in the ways of God so as to attain a specific good, we rarely see that there is a definite reward spelled out for the performance of a specific mitzvah. Honoring one’s parents, sending away a mother bird (shiluach ha-ken), and the mitzvah of tzedakah are singled out in the Torah as mitzvot whose reward appears along with the commandment.
By the mitzvah of tzedakah, the Torah promises that someone who performs the mitzvah of tzedaka will realize the blessing of God. “Give readily and have no regrets when you do so, for in return for that mitzvah God will bless you in all your efforts and ventures (15:10).”
The question of why a specific reward is specified for some of the commandments is one that is worthy of study, and specifically this question requires clarification in the mitzvah of tzedaka. By promising a reward for fulfilling a mitzvah, the Torah is essentially teaching us that it is by no means wrong to do a mitzvah for the purpose of receiving personal reward.
In Tractate Taanit 9a, our Sages give expression to this idea with the following teaching. Rabbi Yochanan explains that the repetition of language in Deuteronomy 14:10, (aser te’aser) “You shall surely tithe,” is teaching us that people should tithe so that they will become wealthy. Thus, God allows us to fulfill the commandment of tzedaka out of our personal interest, such as a desire to become wealthy ourselves.
An even stronger expression of this idea appears in Tractate Rosh Hashana 4a: “If one gives charity saying ‘I give this sela coin to tzedaka in order that my son may live and so that I may merit eternal life,’ - this is a completely righteous person.”
These passages show that if one fulfilled a mitzvah for personal reasons or with the hope to receive reward, it does not take away from the mitzvah's worth, and in fact one may be considered “completely righteous” for acting in such a way.
But there is a significant question that arises here. The idea of achieving personal gain from performing a mitzvah is contrary to the famous words of our Sages in Pirkei Avot. There it states: “Do not be like the servants who serve the master for reward, but rather be like the servants who the master without the condition of receiving a reward” (1:3). Another text that strengthens this question is from the Rambam. In his Mishneh Torah (Laws of Repentance 10:2) he states: “One who serves God out of love and is engaged in Torah study and performing the commandments and walks in the ways of wisdom not because of ulterior motives such as a fear of bad consequences nor in order to acquire benefit, but does what is true solely for the truth; in that case, ultimately good will come out of it.”
The two passages just cited certainly do not deny a belief in reward and punishment, which is a central pillar of Jewish faith, but explicate the appropriate way for fulfilling the mitzvot. The lesson is that we are obligated to fulfill the mitzvot of the Torah because God commanded us to do so. And we must fulfill God’s commandments with complete faith because that is the proper way to lvie. We are not the “masters” of this world, we are “servants” whose purpose in this world is to fulfill the Will of God with joy and desire.
If we should serve God out of joy, how is it possible for the Sages in the gemara in Rosh Hashana to ignore this and say we receive a definite reward for tzedaka? And how should we explain the specific reward for the mitzvah of tzedakah that the Torah outlines, stating that God “will bless you in all your efforts and undertakings”?
To understand this, we can distinguish between two ways that the Torah demonstrates God’s blessing made manifest in this world. On the one hand the blessing may be seen as a reward that follows from one walking in the path of God. Such a reward comes to benefit the one who fulfills a mitzvah and is a reward for his actions. This is the simple understanding that is derived from the words of the Torah in the parsha of Bechukotai and in other places.
Yet it is evident that the reward for a mitzvah must depend on the totality of a person’s actions and his general spiritual standing, since it is not possible that a sinner will simply receive a reward following the performance of an individual mitzvah. On the other hand, we can in fact say that it is possible to see that a blessing may follow as a direct result of the performance of a mitzvah. The blessing would not be directly connected to the spiritual state of the person, but would come as a natural consequence of the action in accordance with the way of the world. This understanding of the blessing for performing a mitzvah would be similar to the teaching of the Rambam that all the miracles that happened to our ancestors were already established from the time of creation (Guide for the Perplexed, Section II and elsewhere).
The commentary of the Or Hachaim of Chaim ibn Attar (1696-1743) provides light on this distinction. In Mishpatim, the Or Hachaim states: “If thou lend money to any of my people” (Ex. 22:24) - If you saw that you have more money than you need for yourself that you lend to my people, know that this is not a portion that belongs to you but is a portion meant for the poor person with you. With this it indicates that one must open what belongs to him because God has given it to him.” The reward of a mitzvah is only a consequence whose purpose is meant to continue the kindness of God in the world. This is how God operates in His world. Through this understanding it is possible to resolve the question of why a reward is stated for tzedaka.
Since God’s gifts were given so that we would be able to continue His ways in the world, we can state that man may fulfill a mitzvah with an expectation to receive reward, but with the understanding that with the reward it will become incumbent upon him to act with kindness to others. The truth is then that there is no problem with the expectation of this type of reward. One can remain a true tzaddik, and one should also perform tzedaka and expect such a reward. However, should a person act without this intention, but solely out of personal interest, then that is what is not acceptable, and it is against this type of behavior that the Mishnah in Avot is protesting.
The blessings of God were given to us so that we may act with kindness with our neighbors. The reward is nothing but a consequence of this through which God transfers His grace to all of Israel. The reward for the mitzvah of tzedaka is set forth alongside the mitzvah specifically so that a person should root this understanding of acting with kindness to others deeply in his heart.
In this manner, a person who merits the opportunity to distribute his money as charity to others, will merit the blessing of success, without any connection to his overall spiritual condition. This is the great reason for why the reward for the mitzvah of charity is expounded alongside the mitzvah.
"כל המקיים נפש אחת מישראל כאילו קיים עולם מלא" (סנהדרין ד, ה) He who sustains one person of Israel - it is as if he sustains the whole world.
Whoever saves one life in Israel, it is as if he has sustained the entire world. (Sanhedrin, 4:5)