â"æü
Excerpts from an Address
to the Members 'ëÖ
of the Machne Israel Development Fund
Tuesday, Adar 26, 5751
"I offer thanks to You, living and eternal Almighty King, for You have mercifully restored my soul within me."
With this declaration every Jew begins his day, and proceeds to amplify his gratitude in detail, as expressed in the morning blessings. Afterwards, and this is of fundamental importance, one joins in brotherly love with all fellow Jews.
Thus, whenever Jews meet, they traditionally greet each other with Shalom Aleichem. Significantly, that greeting begins with Shalom, peace, because peace must be the first phase of any process.
The key to a person's success is inner peace. When a person is not disturbed by internal discord, and his disposition is characterized instead by harmonious calm, he is able to handle his life tasks with strength and success. And when one begins one's day in a harmonious frame of mind, it remains with him throughout the day.
This is reflected in a Jew's first act every day, as mentioned above, the recitation of Modeh Ani, the declaration with which every Jew -- man, woman, and child -- thanks G-d for returning his/her soul. In that declaration, we acknowledge that "You have mercifully restored my soul" -- and G-d's mercies are great and abundant.
In His great mercy, G-d gives a person abundant blessings, indeed, endowing him with manifold potentials, even those which he may not, at present, appreciate the necessity for. This is evident also in the business world. There are times when a person appears to have everything he needs, and yet he sees that G-d grants him the potential for greater expansion and success.
Although at times a person may not recognize this within his present time and place, a Jew is never bound by the limits of his immediate circumstances. For the essence of his being is his soul, which is "a part of G-d from above,"[383] transcending all limitations. A Jew is also above the limitations of time, i.e., the past and the present do not restrict his possibilities for the future. And that unlimited potential is enhanced when a person, instead of remaining content with an inert state of spiritual health, allows his inner Divine nature, which is constantly striving to ascend, to actively guide his daily conduct. This is particularly true in the month of Adar, a month which our Sages associate with strong health, materially and spiritually.[384]
In particular, the above concepts are relevant to people of means, for G-d has endowed them with ample blessings. In this context, we can understand the statement of our Sages,
[385] "Rebbe (Rabbi Yehudah HaNasi) would honor the wealthy." Why did Rebbe accord them special recognition? Being of independent means,
[386] he did not need to curry their favor. In his eyes, furthermore, a person's financial status obviously did not influence him, for his concern was the Torah and its mitzvot. Indeed, it was he who compiled the Mishnah as a legacy for all generations.
Nevertheless, he would "honor the wealthy," because G-d had granted them unique potentials to contribute to the world at large, to help people around them. And furthermore, to do so eagerly, and in a joyous spirit. This element is also significant for when help and tzedakah are given happily, the person who receives them is comfortable about accepting them, and this allows him to use them in a more productive manner.
Giving happily and with an open hand will never cause a person any loss, G-d forbid. On the contrary, using the prosperity one has been granted to help others will cause it to be enhanced and amplified. Thus, our Sages taught,[387] "Tithe (ÿÖÆ) so that you will become wealthy (ÿÖÆÜÜÖ îëüÖü)."
Tzedakah reflects the inner bond shared by all Jews. That bond should also be expressed in the manner the tzedakah is given. We should give as individuals, as families, as members of our community, and as members of the Jewish people as a whole. Similarly, our gifts should be directed to helping Jews as individuals, to helping communities, and to helping the entire Jewish people.
In particular, in the light of recent events, our gifts should be directed -- as is indeed being done in a generous manner -- to helping our brothers and sisters from the Soviet Union settle in other lands, such as America and Australia, and particularly in the Holy Land, enabling them to live with peace of mind, and to fulfill their obligations by studying the Torah and observing its mitzvot. Ultimately, the assistance given them will allow them to progress until they reach the point at which they themselves will be able to give charity, and generously. Inasmuch as the month of Nissan is approaching, our tzedakah should be directed in part to providing our fellow Jews with the means needed to celebrate the upcoming Pesach holiday in a manner that befits "the season of our freedom."
The above concepts relate to the day on which this gathering is being held -- a Tuesday, the third day of the week, the day on which the narrative of creation twice uses the expression, "And G-d saw it was good."
[388] Our Sages
[389] associate this repetition with a twofold good. This repetition implies good for the individual concerned and good for all created beings, i.e., our good must be shared with others -- with other Jews and with other people. In addition, the term "created beings" implies that one share this good with his total environment, with the animal, vegetable and mineral kingdoms, for the entire world was created by G-d.
The above concepts are also reflected in this week's Torah reading, Parshat Vayikra, which begins with the verse, "And G-d called to Moshe."[390] G-d's call is directed, not only to Moshe, but to every Jew, because there is a spark of Moshe within each of us.[391] G-d calls to that spark, encouraging each of us to devote even more effort and intensity to Torah study and enhance our observance of the mitzvot -- in particular, to give more tzedakah, adding to the sums which we have already resolved to give.
The practical expression of gratitude for the blessings we have been granted may be derived from the Torah reading associated with the present day,
[392] which concerns the meal offerings brought in the Beit HaMikdash. These offerings were not brought -- as were certain other sacrifices -- for the sake of atonement, but rather as an expression of thanks for all the good which G-d had granted. As this passage relates,
[393] G-d has established an eternal covenant with the Jewish people at large, and with every Jew in particular. Accordingly, a Jew should train himself to become aware of the effects of this covenant -- the blessings which he, his family, and his business ventures receive -- and bring a thanksgiving offering to G-d, by sharing his bounty with others.
Thanking Him for the good He has granted us now, within the limits of exile, brings us ever closer to the greater and immeasurable good that will come in the era of Redemption. Then we will proceed "on the clouds of heaven,"[394] and we will be able to continue our coming together in Eretz Yisrael, in Jerusalem, and in the Beit HaMikdash.
Notes:
- (Back to text) Iyov 31:2; Tanya, Chapter 2.
- (Back to text) Taanit 29b.
- (Back to text) Eruvin 86a.
- (Back to text) Avodah Zarah 11a.
- (Back to text) Taanit 9a, on Devarim 14:22.
- (Back to text) Bereishit 1:10, 1:12.
- (Back to text) See Likkutei Sichot, Vol. XX, p. 181, footnote 16.
- (Back to text) Vayikra 1:1.
- (Back to text) Tanya, Chapters 42, 44.
- (Back to text) There are seven sections in each weekly Torah reading. It is a common custom to study every day the passage which corresponds to the particular day of the week.
- (Back to text) Vayikra 2:13; see Rashi's commentary.
- (Back to text) Cf. Daniel 7:13.
23rd Day of Adar, 5751