Among the fifty-five mitzvos found in Parshas Re'eh, the Sefer Hachinuch counts the mitzvah of tzedakah as containing both a negative and positive mitzvah. The restriction is not to harden one's heart in response to the request of the needy, and the positive mitzvah is to give tzedakah in accordance with one's ability.
It is fascinating to note that the Chinuch (#479) begins his discussion of the mitzvah of tzedakah by defining the mitzvah as to give "b'simcha u'v'tuv levav - With happiness and a glad heart." It is understandable that the mitzvah of Vesamachta Bechagecha (#488, also found in this parsha) requires that one be in a happy and joyous state of being during the Shalosh Regalim. Why, however, does the Chinuch require the emotional element of simcha to accompany the mitzvah of tzedakah? He does not instruct us to affix a mezuzah nor to don one's tefillin b'simcha; what is special about this mitzvah that must be done b'simcha? I'd like to suggest two answers to this question.
The first answer is based on the Gemara (Bava Basra 10a) where Turnas Rufus asked R' Akiva, if Hashem loves the poor of Israel, why does He not provide for them Himself? R' Akiva answered that Hashem ordained the mitzvah of tzedakah to save the wealthy from "dino shel Gehinom", that they be rewarded and not punished in the world to come. Commenting on this Gemara, the Alter of Kelm taught that it is not the giving of the tzedakah per say that saves the donor, but rather the manner in which he gives, namely fulfilling that which the Torah prescribes "Lo yerah l'vavicha bisitcha lo'' - one is not to feel bad and resentful when giving tzedakah. It is, says the Alter, the attainment of "v'ahavta l'reacha kamocha", feeling the plight of the other, i.e. not only giving him money but uplifting his spirit, which saves the donor from Gehinom. Therefore, he must give "b'simcha u'v'tuv levav", to attain the necessary emotional and uplifting manner in which the mitzvah is performed.
Our second answer is a lesson from Shemos (22:24) where the Torah teaches that we should lend money to, "es heani imach", which literally means "to the poor person who is with you."
According to the Ohr Hachaim Hakadosh, the Torah is teaching the donor that what appears to be a magnanimous manifestation of generosity on his part, is, in reality, simply giving the poor and needy what is rightfully theirs. How so? Hashem orchestrates society such that (Devarim 15:11), "destitute people will not cease to exist within the land", and He blesses and endows others with more than they need, thereby enabling them to give to the poor what is rightfully theirs. If one truly appreciates the privilege of being chosen to be a giver, then he will be in a state of simcha and tuv lev, recognizing that Hashem has blessed him with the privilege of doing His work.
It is so sad, and indeed tragic, that often when a meshulach or needy individual comes to someone's door, a parent might instruct his children "tell them I am not home." This behavior is doubly misfortunate. Firstly, the parent is teaching that it is okay to lie. Secondly, the foolish parents do not realize that they are missing out on a golden opportunity. What could have been a positive opportunity to assist and enrich, both monetarily and emotionally, an individual, as well as adding dividends to their life insurance for their soul, was not only wasted, but unfortunately there was a violation of mitzvah 488, that of hardening one's heart in response to the request of tzedakah.
In addition, Rabbeinu Yonah (Shaarei Teshuva 3:36) writes that it is possible for one to give charity to a needy individual, but if he does so in a cold and begrudging fashion, he has violated the prohibition of (15:7) "Lo sisametz es levavcha - You shall not harden your heart." Interestingly, the Shulchan Aruch (Yoreh Deah 249:3) legislates that one is to give tzedakah "b'sever panim yafos" and "b'simcha u'v'tuv levav." The Gr"a attributes the source for this to the Avos D'rabi Nosson (13:4), "Havei mikabel es kol ha'adam b'sever panim yafos", which teaches us that we are to be cheerful and respectful not only to our friends and all other individuals we meet, but especially to the indigent and downtrodden of society.
This Sunday is Rosh Chodesh Elul. There are many acronyms which charge us to appreciate this month. The Megaleh Amukos, Rav Nosson Shapira, who was the Av Beis Din in Crakow and a great mekubal, ascribed the following acronym to Elul: Echad Ladin V'eched L'tzedakah. The Gemara (Chagiga 14a) understands a verse in Daniel (7:9) to mean that there are two thrones in Heaven. The Gemara understands the two thrones to be Echad Ladin V'eched L'tzedakah, meaning one throne is for Hashem to execute justice and the other is for tzedakah. Many attribute the recitation of Tehillim 47 – lam'natzeiach - on Rosh Hashana prior to the blowing of the shofar to be based upon the verse contained therein, "alah Elokim b'truah", meaning Hashem has ascended with the blast. "Alah Elokim b'truah" is understood by Vayikrah Rabbah (29) to mean that the blowing of the shofar accompanied by the repentance of the Jewish nation causes Hashem to arise from The Throne of Judgement and ascend The Throne of Mercy. May we use this acronym to remind us of the great opportunity we have especially in the month of Elul to give tzedakah in a manner of b'simcha u'v'tuv levav and thereby merit to be judged by Hashem b'tzedakah.
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