(א) כי יהיה בך אביון. הַתָּאֵב תָּאֵב קוֹדֵם:
(ב) מאחד אחיך. אָחִיךָ מֵאָבִיךָ קוֹדֵם לְאָחִיךָ מֵאִמֶּךָ:
(ג) שעריך. עֲנִיֵּי עִירְךָ קוֹדְמִים לַעֲנִיֵּי עִיר אַחֶרֶת:
(ד) לא תאמץ. יֵשׁ לְךָ אָדָם שֶׁמִּצְטַעֵר אִם יִתֵּן אִם לֹא יִתֵּן, לָכַךְ נֶאֱמַר "לֹא תְאַמֵּץ". יֵשׁ לְךָ שֶׁפּוֹשֵׁט אֶת יָדוֹ וְקוֹפְצָהּ, לָכַךְ נֶאֱמַר "לֹא תִקְפֹּץ" (שם):
(ה) מאחיך האביון. אִם לֹא תִתֵּן לוֹ, סוֹפְךָ לִהְיוֹת אָחִיו שֶׁל אֶבְיוֹן (שם):
(א) כי יהיה בך אביון וגו'. אומרו בך, אולי שנתכוון לרמוז מאמרם ז''ל (ב''ב י'.) שאמרו כי טעם שבוחר ה' ליסר לאדם בעוה''ז ביסורי העוני הוא כדי שבאמצעותו יזכה חברו המפרנסו, והוא מה שרמז במאמר בך אביון פירוש בסיבתך בא לו העוני הגדול, ואומרו מאחד אחיך, פירוש לא תחשוב בראותו אביון שהוא פחות דע שהוא מהמיוחדים שבאחיך ואין הוכחה מהעוני היותו שפל אחים, וטעם שסידר הדרגות אלו מאחד אחיך מארצך, הגם שרבותינו ז''ל אמרו (ב''מ עא.) שבא לומר ענייך ועניי עירך וגו':
(א) פתח תפתח. אֲפִילּוּ כַמָּה פְעָמִים (שם): (ג) והעבט תעביטנו. אִם לֹא רָצָה בְמַתָּנָה תֵּן לוֹ בְּהַלְוָאָה (עי' שם; כתובות ס"ז): (ד) די מחסרו. וְאִי אַתָּה מְצֻוֶּה לְהַעֲשִׁירוֹ: (ה) אשר יחסר לו. אֲפִלּוּ סוּס לִרְכּוֹב עָלָיו וְעֶבֶד לָרוּץ לְפָנָיו (שם): (ו) לו. זוֹ אִשָּׁה וְכֵן הוּא אוֹמֵר (בראשית ב') אֶעֱשֶׂה לּוֹ עֵזֶר כְּנֶגְדוֹ (ספרי):
Q) The Gemara in Bava Batra (10a) tells the story how Rav Papa was walking up the stairs and his foot slipped and he was about to fall. Chiya Bar Rav MiDifti said to him, "Maybe a poor person came to you and you did not support him." What is the connection between an accident on the steps and not giving tzedaka?
A1) The Vilna Gaon in Kol Eliyahu explains using the "Trop/Te'amim". That is the notes used when reading in the Torah. If you look at the words Pato'ach Tiftach in the Chumash you will find something of great intrigue. The te'amim on these words are "Darga" and "Tevir" which in Aramaic means "Steps" and "Break". Now we understand why after seeing Rav Papa's accident on the stairs, Rav Chiya Bar Rav MiDifti's first thought was it had to be a tzedaka issue, as he had just experienced seeing someone on steps that were breaking. This explanation of "Darga" and "Tevir" can explain another interesting Gemara in Shabbat. David asks Hashem "when will I die"? Hashem replies "I can not tell you" .He goes on and asks at least tell me on what day of the week? Hashem answers him" it will be on Shabbat". David with the information in hand has a plan to extend his life. Being that I must die on Shabbat, I will learn all of that day and render myself untouchable to the angel of death. Being that the power of Torah will protect me. When the day of his death came the angel of death had his own counter plan. He made the trees outside rustle to such an extent that David was forced to see what was happening. David went up on a ladder the rung broke and as a result he died. Here again we have the theme of falling from the ladder. The question is what is the connection?
The Gemara in Berachot gives David's daily schedule and says everyday: כיון שעלה עמוד השחר נכנסו חכמי ישראל אצלו אמרו לו אדונינו המלך עמך ישראל צריכין פרנסה That is every day the wise men would come and tell David the Jews need money he would say "let them do busiess with one another, and so they will earn their money" they further told him your system is not working so he said in that case capture the thieves and that will solve the problem. Reb Yonatan Eibshitz says this was a daily occurrence, he gave that answer on a daily basis and apparently it was not helping, David was missing the point. The Jews needed David to do or say something more practical .He brings down a Yalkut Shimoni based on a Posuk in Divre Hayamim. There David lists exorbitant amounts of money he had saved up to build the Bet Hamikdash. It further says when there was a three year famine in the land he refused to give up any of the money, as he was saving it for the Bet Hamikdash. The Yalkut brings down that this angered Hashem. David had his priorities wrong because Hashem had said tzedakah is greater than the building of the Bet Hamikdash. Therefore he was punished by not being allowed to build the Bet Hamikdash. To add insult to injury the money was never used for the building of the Bet Hamikdash. As we know from Melachim that only after the completion of the Bet Hamikdash did Shlomo take out the money and put it away in the treasuries. That is because he was instructed by the Nevim of his day that this money was not to be used to build the Bet Hamikdash (Pesikta Rabbati). Now we know why David died with a fall from the ladder as he forgot the poor. Therefore he got the "Darga Tevir breaking step as his final death blow.
A2)
The Maharsha connects the above mentioned Gemara to a previous Gemara in Baba Batra Daf 9a. The Gemara says as follows: "A Tanna taught: If he is a beggar who goes from door to door, we pay no attention to him. A certain man who used to beg from door to door came to R. Papa [for money], but he refused him. Said R. Samma the son of R. Yeba to R. Papa: If you do not pay attention to him, no one else will pay attention to him; is he then to die of hunger? But, [replied R. Papa,] has it not been taught, If he is a beggar who goes from door to door, we pay no attention to him? — He replied: We do not listen to his request for a large gift, but we do listen to his request for a small gift. (Soncino Transalation)
Perhaps the incident of Rav Papa almost falling from the ladder indicates that Rav Papa had not placed his footing properly. He had not anticipated the consequence of how he placed his foot could lead to his fall. Similarly Rav Papa did not anticipate the consequence of not providing the beggar money. His action although seemingly justified was a slippery slope that would cause others to imitate thus causing the death of the beggar. Sometimes an act alone could be justified, but if everyone acted that way it would bring about a terrible consequence.
(ב) והיה בך חטא. מִכָּל מָקוֹם, אֲפִילּוּ לֹא יִקְרָא. אִם כֵּן לָמָּה נֶאֱמַר "וְקָרָא עָלֶיךָ"? מְמַהֵר אֲנִי לִפָּרַע על יְדֵי הַקּוֹרֵא יוֹתֵר מִמִּי שֶׁאֵינוֹ קוֹרֵא (שם):
(2) והיה בך חטא AND IT BE SIN UNTO THEE — under any circumstances, even if he does not cry against thee. But if this be so, to what end is it written “and he cry against thee”? It suggests that I will make greater haste to punish thee because of him who cries, than because of one who does not cry (Sifrei Devarim 117:5).
(א) מִצְוַת עֲשֵׂה לִתֵּן צְדָקָה כְּפִי הַשָּׂגַת יָד, וְכַמָּה פְּעָמִים נִצְטַוֵּינוּ בָּהּ בְּמִצְוַת עֲשֵׂה. וְיֵשׁ לֹא תַּעֲשֶׂה בַּמַּעֲלִים עֵינָיו מִמֶּנָּהּ, שֶׁנֶּאֱמַר: לֹא תְאַמֵּץ אֶת לְבָבְךָ וְלֹא תִקְפֹּץ אֶת יָדְךָ (דְּבָרִים טו, ז). וְכָל הַמַּעֲלִים עֵינָיו מִמֶּנָּהּ נִקְרָא בְּלִיַּעַל, וּכְאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וּמְאֹד יֵשׁ לִזָּהֵר בָּהּ, כִּי אֶפְשָׁר שֶׁיָּבֹא לִידֵי שְׁפִיכוּת דָּמִים, שֶׁיָּמוּת הֶעָנִי הַמְבַקֵּשׁ אִם לֹא יִתֵּן לוֹ מִיָּד, כְּעוּבְדָא דְּנַחוּם אִישׁ גַּם זוֹ.
(1) It is a positive Biblical command to give Charity according to one's means. There are numerous positive commands as to Charity; and also a negative command not to close one's eyes to charity, for it is written, "Thou shalt not harden thy heart nor shut thy hand [from thy poor brother]."1Deut. 15:7. And he who closes his eyes to it is called "wicked"2The word is Beliya’al, which occurs in Deut. 15:9. and is regarded as if he worships idols. One should take great heed in giving alms that he be not the cause of bloodshed, for the poor man in need may die before help reaches him if it is not offered quickly, as in the story of Nahum of Gimzo.3Ta’anith 21. (A treatise of the Talmud.)
(א) נתון תתן לו. אֲפִילּוּ מֵאָה פְעָמִים:
(1) נתן תתן לו THOU SHALT SURELY GIVE HIM — even hundred times (Sifrei Devarim 117:6).
(ג) כי בגלל הדבר. אֲפִילּוּ אָמַרְתָּ לִתֵּן, אַתָּה נוֹטֵל שְׂכַר הָאֲמִירָה עִם שְׂכַר הַמַּעֲשֶׂה (שם):
(3) כי בגלל הדבר הזה BECAUSE THAT FOR THIS THING [THE LORD THY GOD SHALL BLESS THEE] — (the word is taken in its literal sense of “word”, for it would have sufficed to state כי בגלל זה suggesting): even if you only say (intend) to give but are later unable to do so you will receive a reward for the mere saying (intention) together with the reward for the action (Sifrei Devarim 117:8).
(1) נתון תתן לו, “You shall surely give him, etc.” The reason the Torah repeats the word נתן is to tell you that if you will give the poor in adequate measure, the Lord in turn will give you in adequate measure. Our sages interpreted the words to mean that even if you are called upon 100 times to support the same individual, do not refuse. The latter demand is based on your not having given the poor enough support the first time.
Concerning this subject Solomon said in Proverbs 21,26: “while the righteous man gives without stint.” Solomon means that the righteous does not allow any considerations to deflect him from giving charity. Another nuance included in the wording of the Torah נתון תתן is that one should give charity in a pleasant manner, not grudgingly. Neither should one do so in an arrogant manner. By following all these implications contained in the Torah’s wording, one may merit that one’s own wealth will endure. Concerning this Solomon said in Proverbs 13,8: “the poor never heard a reproof.” When does a man retain his own wealth? When he does not make the poor believe that his misfortune may be of his own doing, and one gives charity with a pleasant countenance. This is reflected in the story told by our sages about Rabbi Yannai who said to a wealthy man who publicly gave an alms to a poor man: “it would have been better if you had not given to this man at all instead of publicly embarrassing him” (Chagigah 5).
(2) כי בגלל הדבר הזה “for on account of this matter, etc.” Our sages in Shabbat 151 said that the reason the Torah did not use the word למען but בגלל is an allusion to the גלגל, “the wheel of fortune,” i.e. horoscopic influences which govern the way money travels from one person to another. G’d is threatening here that “if you do not share your wealth with the poor by giving charity generously, I will give the wheel of fortune a spin so that the wealth which devolved upon you up until now will devolve upon someone else. We have a verse in Scripture on this subject in Psalms 75,8: “for G’d it is Who gives judgment, He brings down one man and He lifts up another.” Our sages on the above mentioned folio of Shabbat say that a man should pray especially concerning this attribute of G’d, [that he should not be made to suffer from it. Ed.] for even if he himself may not suffer from it his son or grandson may be made to suffer from it.
(3) יברכך ה' אלו-היך, “the Lord your G’d will bless you;” the Torah set aside a special blessing for people who perform the commandment of being charitable. Solomon went so far as to say (Proverbs 11,24) “some people, though they appear to be wasteful with their money actually increase their wealth.” I want to urge you to appreciate another important principle concerning this most important and noble commandment which we have inherited already from our patriarch Avraham. He provided the foundation for the organized giving of charity and its mystical dimension.
We must appreciate that poor people, by reason of their dissatisfaction “spread around” the presence of the attribute of Justice so that it is poised over Israel ready to strike. This is what the psalm 102,1 תפלה לעני, “prayer of the poor,” is all about. The very word תפלה [as opposed to תחנה, בקשה and similar words, Ed.] represents a struggle, a wrangling. It has a negative connotation, is used when two litigants strive against one another. This is what prompted the sages to say that a poor man is considered like a dead man (Nedarim 64). The wealthy man, by contrast, spreads around the attribute of Mercy seeing wherever he goes he reflects blessings received. He may be compared to the sun which enables the moon to at least shine with reflected light. He who dispenses charity is as if illuminating the eyes of the poor when the latter receives his blessing through the rich man. This is why the Torah warns that all the paths of Torah should be paths of loveliness and peace, that people who claim to be Torah-oriented should practice the virtues associated with Torah, and by giving charity in the manner prescribed enable the attribute of Mercy to abound on earth. By doing so he will ensure that the attribute of Mercy at least becomes an integral part of the attribute of Justice which is already poised. This is what ensures the continued existence of the universe. The world cannot exist unless both these attributes are working side by side (Bereshit Rabbah 12,15).
You are aware (of the kabbalistic concept) that the performance of acts of charity on earth will have impact on the attribute tzedek in the celestial regions. According to Zohar Bechukotai 113 the tree of knowledge represents death whereas the tree of life represents life. Giving charity (for the right reasons) saves from the clutches of death and results in the opposing forces of צדק and מלכות being able to function together in harmony for the benefit of all of mankind. Isaiah 1,21 speaks of צדק ילין בה the attribute צדק which once resided in Jerusalem being replaced through the murders committed in that city. The prophet tells the people how to rectify this situation where the Shechinah cannot feel at home anymore in Jerusalem, saying בצדק תכנני “you can be rehabilitated through charity.” (Isaiah 54,14). This attribute צדק is mystically identified with the כנסת ישראל, the spiritual concept of “Israel.” It is also the “mate” of the “Sabbath” (compare Bereshit Rabbah 11,9). All of the above explains Moses’ concern with warning the people to be concerned with fulfilling this מצוה very meticulously.
If someone gives charity on earth he influences the relative position of the emanation צדק=מלכות, bringing it closer to the emanation צדקה=רחמים or vice versa. Concerning this phenomenon we must understand the statement by the Kabbalists that גדולה צדקה לשמה, “that charity when performed for the appropriate reasons is a great thing.” They meant that the emanation חסד also known as גדולה will pour out blessing on the terrestrial part of the universe, i.e. the emanation מלכות. In Psalms 119,48 David phrased this as ואשא כפי אל מצותיך אשר אהבתי, “I stretch out my palms to fulfill Your commandments (charity) which I love.”