Parashas Re’eh

This week’s parashah includes a segment on giving charity. The Torah states (Devarim 15:7-10): “If there is a destitute person in your midst … you shall surely open your hand to him … and your heart shall not be grieved when you give to him, for on account of this thing Hashem will bless you in all your work.” The Maggid explains this statement as follows. Imagine the following scenario: A person is walking in the marketplace one day with 100 gold coins in his pocket, and he loses them. The next day he visits the marketplace again, and finds a pouch with 200 gold coins. The new find gives him some consolation for his previous loss, but the consolation is incomplete, for he will say to himself that if he had not lost the 100 gold coins, he would now have 300. Now imagine another scenario: A person is walking across his field carrying a sack of grain. The sack has a hole, the grain falls out little by little, and he winds up coming home almost empty-handed. Some time later he finds stalks of grain spouting up all over his field, and eventually he reaps a bumper crop. In this case he will not say that had he not suffered his previous loss he would have had more, because he understands that if not for this previous loss he would not have gained the windfall that came to him in the end.
This second scenario brings out what the Torah is saying. A person should not feel upset about giving charity to a poor person, and think that had he not given he would have had more. He should understand giving charity is the key to his future success. As the Gemara in Taanis 9a puts it, עשר בשביל שתתעשר – give tithes so that you will become wealthy.
The Maggid links this idea to some prophecies of Yeshayah. In Yeshayah 12:1 it is written: “You will say on that day, ‘I thank you, Hashem, for You were angry with me, and Your anger turned back and You comforted me.’” And in verse 35:10 it is written: “Those redeemed by Hashem shall return and come to Zion with exuberant song, with eternal joy upon their heads. They shall attain gladness and joy, and anguish and groaning shall flee.” Yeshayah is teaching us that in the end of days we will see clearly that all the misfortunes we went through were in actuality acts of planting toward the final redemption. And in regard to each and every blessing that we obtain, we will identify the misfortune that produced that specific blessing.
In this vein it is written (ibid. 60:15): “On account of your being forsaken and hated, with no wayfarers, I will make you an eternal pride, a joy for generation after generation” [reading תחת as on account of, as in, for example, Devarim 28:47, instead of the usual rendering of in place of]. And similarly (Yeshayah 61:7): “On account of your shame which was double and [the] disgrace that they would bemoan as their portion, therefore they will inherit a double portion in their land and eternal joy will be theirs.” These verses identify, as if pointing with a finger, the misfortunes from which specific blessings sprouted. And so, in retrospect, we will thank Hashem for the kindnesses He secretly embedded in the hardships we suffered. “Anguish and groaning will flee” – we will regret the anguish we felt and the groaning we did in the wake of the difficulties that Hashem brought upon us.
David HaMelech declares (Tehillim 126:1): “When Hashem returns the captivity of Zion, it will be as if we had been dreaming.” David HaMelech likens our experiences throughout the course of history to a dream, saying that in the end of days the interpretation of the dream will be laid out for us, just as Yosef laid out for Pharaoh the interpretation of his dreams about the cows and the stalks of grain. It is common in the Bible for a false impression to be called a dream, just as people commonly refer to ridiculous beliefs and plans as dreams. Thus it is written (Yeshayah 29:7-8):
Like a dream, a vision of the night, will be the multitude of nations that muster themselves against Ariel, along all those who besiege her and beleaguer her and cause her distress. It will be as when a hungry man dreams, and, behold, he is eating, but he wakes up and his soul is empty, and as when a thirsty man dreams, and, behold, he is drinking, but he wakes up, and, behold, he is faint, and his soul craves drink – so shall be the multitude of all the nations that muster themselves against Mount Zion.
The Gemara relates (Berachos 56b): “Ben Dama, the son of R. Yishmael’s sister, asked R. Yishmael: ‘I dreamt that both my jaws fell out; [what does it mean]?’ He replied to him: ‘Two Roman counsellors made a plot against you, but they have died.’” It is the way with people that when someone has a bad dream he is shaken, even after he wakes up, but others explain to him that it is a good sign. Similarly, in the end of days it will be made clear to us that all the misfortunes we have suffered, from the time of the destruction of the Beis HaMikdash and onward, were orchestrated by Hashem for our good. And then, as David says, it will be as if we had been dreaming. We view all the difficulties we go through as misfortunes, for they appear that way on the surface, but in the end of days we will realize that we were only imagining this to be so. And then, David continues (Tehillim 126:2), “our mouths will be filled with laughter and our tongues with joyous song.”
David Zucker, Site Administrator

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