How Much Charity Are We Obligated to Give the Poor Person?

In today's "Random Torah" post, we take a look at the actual obligation of giving. How much is one required to give to others? Granted, people need. Granted we have to consider the other when we give. He may need water. He may need food. He may need clothing. He may need shelter. He may need a car to get around in. There are all sorts of necessities that those who don't have might actually need. But, be that as it may, how much are we actually obligated to give the other. We take a look at a ruling in the Rambam to find out the Psak Halachah - the definitive halachic ruling as ruled by the Rambam.

The Unique Contribution of Maimonides - The Rambam (Video Shiur)

For more information on how you can make a start in learning Rambam this new schedule see:

Maimonides - Rabbi Moses ben Maimon - "The Rambam" 1135-1204

Learn the Entire Rambam in Just ONE YEAR!

Rambam Calendar for the New Year

Enjoy this wonderful video Shiur by Rabbi Yehuda Leib Schapiro:

Visit Jewish.TV for more Jewish videos.

Why Learn Rambam Every Day - A Video Shiur by Rabbi Levi Garelik

Make sure you are part of the new cycle of learning!!!

If you're in need of a learning partner,

schedule a time to learn on Skype with Reb Eliyahu!

Enjoy the Shiur! 

Don't forget to download the notes (PDF link.) 

Rambam: The Mysterious Rotation of the Earth

BOOK OF KNOWLEDGE
THE LAWS OF THE FOUNDATIONS OF TORAH
CHAPTER 1
LAW 5
THE MYSTERIOUS ROTATION OF THE EARTH

"This Being (G-d) – He is the G-d of the world, the Master of all the Earth. And He guides the sphere (the world) with a strength which has no end or completion – a strength without interruption. The sphere continually spins around, and it is impossible for it to spin without Someone who spins it. And He blessed be He is the One who rotates it without a hand and without a body."

Continuing the theme of the All-Powerful G-d, the Rambam shares with us another "global" rule. G-d is in charge of everything in the world. Nothing is able to do anything without G-d's awesome power in making it happen. It may seem (to the non-believer) that the world magically spins about all on its own. Perhaps there is a man upon whose shoulders the world stands and who has the laborious task of keeping it moving – while keeping himself invisible? Or perhaps the laws of science – gravity and the like are what the non-believer feels keep the world in a rotating state. Or for those more concerned with wealth as opposed to science, it may be money that makes the world go around.

The Rambam clarifies: There is no mysterious invisible man holding the world on his shoulders. There are no magical forces or cosmic energies that allow the world to spin so faultlessly each day, each week, each month and each year – in perfect synchronicity. There is an All-Powerful G-d, filled with an infinite strength that continues to "exert" His force upon the world to make it turn around continually – without interruption.

He has no hand nor a body that allows Him to do this. Though the prophets speak of the many human-like features of G-d – His "outstretched" hand, His anger, His jealousy, His joy, His sadness, His eyes, His mouth etc., they use these anthropomorphisms for the simple reason of allowing us to better understand the current behaviour or feelings of G-d. G-d created man in His image. When man looks at his hand, he understands (ever so slightly) what the G-dly "hand" looks like – what it can do. When a man smiles, he understands what it means for G-d to be happy. When a man frowns, he understands the sadness of G-d.

But G-d is beyond all human comprehension. He is like no man who requires physical power and features to make things happen. G-d operates in a mode far above any level of nature than anybody could ever imagine. His strength is not in action, not even in our understanding of speech or thought. His strength exists in His very essence – something impossible for any of us to understand.

But it is clear. He is the Master of the entire cosmos and the Milky Way Galaxy! He is the Master of the physical, the spiritual, the good and it's opposite. He is all these things and more. It is through His active and constant supervision and power that the world rotates continually – perfectly. He never tires nor weakens.

Without G-d – without this awesome Force, the world would be unable to rotate. In fact, not only could the world not rotate, it would not even be here.

Rambam: Truth - There is Nothing But Him

RAMBAM
BOOK OF KNOWLEDGE
THE LAWS OF THE FOUNDATIONS OF TORAH
CHAPTER 1
LAW 4

TRUTH – THERE IS NOTHING BUT HIM

"This is what the prophet (Jeremiah 10:10) said, "And G-d the Lord is truth." He alone is the truth, and there is no other thing as true as His truth is (as His reality is.) And this is what the Torah (Deuteronomy 4:35) says, "There is nothing else but Him." This means to say, there is no other existence of truth (reality) except for Him – that is like Him."

When it comes to belief in G-d, which is by now a given based upon the first three laws that the Rambam teaches, it must be made clear that G-d Himself is absolute truth. The world is filled with a variety of truths. This is what makes people believe so many things – so many different gods. Were there to be no truth to them, they would fall apart immediately. As the Torah teaches, the letters of the Hebrew word for falsehood – 'Sheker' – are made up of three letters. 'Shin' a letter that rests upon one leg. "Kof", a letter that has only one main leg to stand upon. And 'Reish' another letter with just one leg. When it comes to total falsehood, it may possibly have a leg to stand on… but it will usually topple over in moments.

On the other hand, the Hebrew word for 'Truth' – 'Emet' – is made up of three letters of another kind. The first letter – Aleph – has two legs to stand on. The middle letter – Mem – has a complete sturdy base upon which it rests. And the third letter – Tav – likewise has two legs to stand on. Not only that, but it encompasses the entire Aleph Beit – the Hebrew alphabet. It's first letter Aleph, is the first letter of the word Emet. It's second letter Mem is the middle letter of the alphabet, and it's third letter Tav is the final letter of the alphabet. Truth can stand up to anything – because it has two strong legs with which to hold itself up and balance itself. It is also not afraid to encompass everything, because truth extends from the beginning of the matter to it's end – no matter what is included in it. It holds strong!

The sages teach that any falsehood not mixed with a little truth is destined to collapse (and fast!), but falsehood mixed with even the most minute amount of truth can still stand. This is because that point of truth mixed within the falsehood, works hard at balancing the falsehood (that cannot stand on it's own) making it appear that the falsehood is in fact truthful.

So it is that much of the falsehood of the world is believed. Those sharing this nonsense of falsehood, do so with wisdom – by including just the smallest measure of truth into things. Naturally, to the average person, the truth is so mixed within the falsehood, that nobody is the wiser to be able to distinguish the good from the bad.

As Rebbi Nachman of Breslov teaches: The reason we learn Halacha (the Jewish law) is in order to be able to learn how to separate the good from the bad. This is why the give and take of Torah learning is filled with a variety of opinions. Through the different opinions, one begins to see the situation from a variety of sides. Through the give and take – one eventually cuts away and comes to see the truth – finally brought up in a main code of Jewish law (without the give and take) such as the Shulchan Aruch.

Learning Gemara (Talmud) and other various legal texts helps to train the mind to understand how to think correctly. We live in a world mixed with truth and falsehood – a problem begun with the eating from the Tree of Knowledge - Good and Evil, when this mixture became absorbed into everything and anything. So today, there is nothing that does not include both good and bad. Our job is to be able to filter out the bad – to sort the bad from the good, to be left only with the good, only with the truth.

When it comes to G-d, however, He is absolute truth. There is nothing quite like His truth. There is nothing about Him that lies. There are no fabrications about Him. The essence of everything in the world – everything that exists, is included within the truth of G-d. Nothing can be concealed from Him – for He encompasses absolute truth and includes all truth.

Absolute truth is impossible for the average person to ever understand – though it is the ultimate goal for the serious student of Torah. The truth must be arrived at and must be practised, for this is what G-d wants from each of us.

There is nothing but G-d. He includes every possibility of truth. Everything about Him is true. There is nothing else that can compare to this truth, for everything else – no matter how good it is, still includes an aspect of ego, an aspect of a mixture of good and bad, an aspect of falsehood – no matter how far away it seems from that particular thing. Our very world is a world of falsehood, an upside down world, where "those on the top are really on the bottom, and those on the bottom are on top." The world that follows this one – the World to Come, is a world of truth, a world without the masks of our world – where everything is revealed – G-d is revealed, and with it, absolute truth, a truth that none of us can run away from.

Meanwhile, our job in this world is to acknowledge the truth of G-d, to strive for it, and to work towards the goal of making our lives filled with complete truth. We do this through the study of the Torah and the practice of the Mitzvot.

Rambam: G-d Does Not Need Us... For Anything

RAMBAM
BOOK OF KNOWLEDGE
THE LAWS OF THE FOUNDATIONS OF TORAH
CHAPTER 1
LAW 3

G-D DOES NOT NEED US… FOR ANYTHING

"And if it should arise in one's mind that all existence should cease to exist, (still) He alone would exist. And He will not lose His existence due to their non-existence. Because all existence needs Him and He blessed be He does not need them – not any of them. Therefore His reality is not like the reality of any of them."

The philosopher's mind might continue in his thoughts regarding G-d's existence. From considering the possibility of whether G-d exists or not, to considering that everything could exist even of it's own accord in any case, the Rambam points out in law 1:3 that G-d's existence is of a different kind to every other creation.

In fact, even if it would be, that every single creation in the world would suddenly disappear out of the time/space continuum for all eternity, still G-d would continue to exist. He is not dependent upon anything in creation in order to exist. We do not give Him life. He did not even create us in the hope of continuing His "own life" – fearing that were He not to create something, He would mystically expire into nothingness.

G-d has created a world to be inhabited. He desires a dwelling place in the worlds below. His desire is for man to create a place where ultimately goodness and kindness will prevail. He wishes to bestow His kindness somewhere else – other than in His "own world of existence." He wants this because He is good and it is the way of the good to do good. He wants a world where all will follow His laws – because His laws are good, and bring goodness to everything. The Jewish people must follow the 613 commandments of the Torah, and the remainder of the world must follow the 7 Laws of the children of Noach. But at no time does G-d *need* any of His creations in order to continue His life. We are not His oxygen cylinder that He needs in order to breathe. We are not His eyes that He needs in order to see, nor His ears in order for Him to be able to hear what is happening in this world.

G-d, while completely attached to everything, is also completely separate. Not like a soul attached to the body, that once it leaves, the body is unable to do anything and ends up becoming a part of the ground – from where it once came before. As if the body needs the soul… or as if the soul needs the body in order to express itself in this world. G-d is not attached to His creation in a way that any physical thing is attached to anything else.

While the garment of nature conceals G-d inside it, this does not mean that were nature to disappear – that G-d would too. Everything is His creation, though it is separate from Him. There is nothing else but G-d and G-d fills all of creation, but at the same time that He is everywhere, He is also somewhere else – so that should "everywhere" disappear, He will continue to exist.

Much like the body is in need of the soul, all of creation is in constant need of G-d to give it life. Yet G-d needs none of creation in order for Himself to exist. He is One with them all, yet He is nothing of any of them. His reality is not like the reality of any of them. He is completely unique. There are no words to describe His uniqueness. He simply is.

Rambam: A World Without G-d

BOOK OF KNOWLEDGE
THE LAWS OF THE FOUNDATIONS OF TORAH
CHAPTER 1
LAW 2

A WORLD WITHOUT G-D

"And if it should arise in one's mind that He (G-d) is not present, then no other thing can be present (either.)"

There are those (philosophers) who assume the world was created with a Big Bang. An explosion of sorts that brought life into existence. There are some (perhaps even wiser!) that consider that life as we know it having begun out of an almost non-existence. Either creatures and life "just appeared" out of nowhere (with no actual Force bringing them into existence,) or one in which amoebas turned into fish. Fish turned into frogs. Frogs hopped onto land, to eventually grow up and become animals – monkeys perhaps. And eventually these monkeys became human beings – complicated human bodies with souls attached, one's that are able to think for themselves, to speak concepts filled with wisdom and understanding. To do acts of goodness and kindness. All this of course, without any type of G-dly force existing in the world.

One wonders who the greater "believer" really is! Is he the one who can so twist his mind into thinking that life can have existence through a bang? Through a cell that after millions of years developed into a human being – you?! Or is the real believer one who believes in a G-d – a One G-d?

G-d fills the heavens and the earth. He encompasses everything and fills everything. There is nothing without Him. If one should ever consider the possible notion that something can exist without G-d, one must realise – at the same time, that nothing else can exist either. Nothing. Not the amoeba, the frog, the fish, the monkey or the human being… not even you.

Of course those philosophers who believed in a big bang were certainly heading in the right direction. The most basic principles in the Kabbalistic teachings of the Torah teach that G-d created the world through a most mystical process (known only to Him) which included a world filled with the awesome light of G-d. Unfortunately the vessels that G-d had created were not able to withstand the powerful light of G‑dliness, and there was a breakage – known as "Shevirat HaKeilim" – the breaking of the vessels. This lead to a variety of creations coming about, bringing everything eventually to this physical world that we inhabit today. Our job – of course, is to find the broken pieces and put them back together again. Repair the broken vessels, making them fitting and ready receptacles to once again be able to reveal the light of G-d. This time, however – without them breaking! As Rebbi Nachman of Breslov taught, where philosophy ends, Kabbalah begins!

To those who point out the similarities between monkey and human, who philosophise that man simply must have come from a monkey – they too are not too far off. Though they miss the kindness that G-d created in the world. While we cannot ever hope to know the reasons for everything, we can take a step back and examine the ape in the hope of learning more about ourselves. There are so many physical similarities between the human and the ape, that by learning about the ape, we can come to understand the workings of our own human bodies better as well. Indeed, there are certain similarities that allow us to use certain body parts of the ape to save the life of a human – because they are so similar. We don't come from apes! But G-d has certainly bestowed another kindness. He has created a creature so close to us in physical comparison – that we stand to gain from this creature – for our own selves.

The philosophers are not so far off in their understandings of G-d not existing. He surely exists! Though He hides Himself completely, so that we are given the free choice to choose how to live our lives, whether to better ourselves, or whether to choose the opposite. It surely seems like G-d does not exist. Yet He does. He is everywhere, all the time. Did you look at the sky today? He is there hidden in the air, in the clouds, in the sun.

Did you look at the trees? He is there too, hidden amongst the leaves, the branches, the roots and the fruits. Did you see the ground? G-d is hidden inside the worm, inside the mosquito. Did you see the grass? There G-d is likewise… having given dominion to the angels to control the growth of every single blade of grass. There is no blade of grass below that does not have an angel above striking it, commanding it "Grow!" He is everywhere, yet most people see "only" the beauty of nature.

But without G-d, there is no ground. There is no grass, no mosquito, no worm. There is no sun, or moon. There are no stars… There are no apes, no humans. There is no you.

"Naturally" – the choice is yours. There is either a world of nature without G-d… though it has no existence. Or there is a world covered with the mask of G-d, the garment that conceals Himself. There He is to be found, if only we look hard enough.

---

TWO AMAZING VIDEOS SHOWING
ANIMALS THAT DEFY EVOLUTION

Rambam: The Foundation of all Foundations

RAMBAM
BOOK OF KNOWLEDGE
THE LAWS OF
THE FOUNDATIONS OF THE TORAH
CHAPTER 1. LAW 1

THE FOUNDATION OF ALL FOUNDATIONS...

"The foundation of all foundations and the pillar of all wisdoms is to know that there is a first Something that has always existed. And He brings everything into existence. And all existence, from the skies and the earth, and all that is between them cannot exist except through the truth of His creating them"

Ever wondered where to begin life? The philosophers debate this point ad infinitum! Is there a G-d? Isn't there a G-d? This will surely change one's approach to life…

What kind of G-d – if there is one?! Has He abandoned us perhaps? Such a great G-d must surely acknowledge our smallness next to His greatness – and if so, He has surely abandoned His world having no need to associate with those far smaller than He.

Or perhaps, G-d, having now realised what He has done, has surely lost control of His world. Having given man free choice, He can surely not stop man from doing as he wills – ad infinitum. As for G-d, He may just as well have left the world, now having finally created His prize creation!

Or is there more? How are we to ever get by living a life filled with real meaning if we cannot know where to begin living our lives from?!

The Rambam's code – encompassing the entire Torah – was written in a particular order – for a particular reason. As he begins his work with this law, he must surely have meant it for a good reason as well. In fact, there simply is no other way to begin a work that discusses the laws of life than with a law such as this. Cutting through the possibility of philosophical debate of any kind, the Rambam sheds light on the most basic principle of life – G-d!

The Torah itself begins with the words, "In the beginning G-d created the heavens and the earth." The first of the Ten Commandments states, "I am the L-rd your G-d…"

The Baal Shem Tov teaches that even the very letters for the sentence stating that G-d suspends the firmament in the heavens continually stands in the air holding this command of G-d's in place! Were it not for those letters being suspended – continually, the heavens would collapse, and everything would revert back to a world of total chaos – as it was before G-d set up the order of life we have today.

The Baal Shem Tov teaches that nothing can happen in the world without G-d so decreeing it, without allowing it to happen. G-d watches everything, all the time. He encompasses everything, and is included within everything. One cannot run away from G-d, nor do anything without Him being aware of it.

These are the most basic principles of life. Without G-d, a world of chaos reigns. With Him, the start of a world of balance – of goodness and kindness, begins. He is all-powerful, and completely humble – both at the same time.

The wise man should set his eyes on this. It is the greatest piece of wisdom in the world – to know that this G-d has existed since any moment in time of infinity that anyone could ever dream of. And in turn, He will exist until any moment in time of infinity that anyone is able to dream of. In fact, He exists in both places at once – even now. He continually brings creation into existence every single moment. Not one moment passes by without His constant intervention and supervision in seeing to it that everything exists as it should.

Not like the potter – who takes clay, shapes it and moulds it into a new "creation" – which stands by itself when left afterwards. Not even like a magician who can magically cause the waters of the sea (in existence already) to change their path, forming columns and leaving the dry land for people to walk through. Rather, even the sea is His creation. He creates it from nothingness – a greater miracle than turning a substance of one kind into another – of changing a rule of nature, of changing one form of nature into another.

He continually brings it from nothingness into somethingness. He continually brings every single one of us from a nothingness into a somethingness. Right now, with every blink of our eyes. With every breath we take. With every movement we make. We are being brought into existence anew – every single moment. We are not pottery made from clay whose form has changed. We are literal nothingness – that G-d brings into somethingness existence – every single moment.

One must take a giant leap to enter the world of truth. In the world of falsehood, G-d can be anything. He can even not exist… But in the world of truth, He is here. He always has been. He always will be. And everything that has existed, does exist or ever will exist – is through His doing so… and through his doing so now.

To live any life filled with meaning, means that one must begin life right here. The acknowledgment that G-d does indeed exist, is the first step on the awesome journey of life. On a journey of discovery. A journey of bringing goodness and kindness to this world. A journey of learning about oneself – about one's soul. A journey of connecting with G-d Himself – in this world right here. A journey of bringing G-d into this world and of seeing Him wherever we look. In the heavens above and in the earth below. In the food we eat and the water we drink. In the actions we do, the words we say and the thoughts that we think.

Who can imagine a more exciting journey than the one – that includes G-d?

Our Torah - Just a Broken Telephone Conversation?!

OUR TORAH
JUST A BROKEN TELEPHONE CONVERSATION?!

In 1984 (25 years ago), the Lubavitcher Rebbe set into motion a cycle of learning – to join all the Jewish people together – in the learning of Jewish law. Learning to be done would include working through the Rambam's – Rabbi Moshe ben Maimon (1135-1204) Mishneh Torah (Second Torah) or the Yad HaChazaka (The Strong Hand) as it is also known. The word Yad – hand – has the Hebrew numerical value of 14 – the amount of books in the entire guide.

The guide includes all of Jewish law, both at the times of the Temple (to be rebuilt immediately) as well as to those times when the Temple does not stand (the current time until Moshiach reveals himself.) 1000 chapters work through the entire corpus of Jewish law. Studying just 3 chapters a day will allow one to complete the entire cycle in just under a year, although one may choose to learn just one chapter a day and complete the cycle in 3 years (something worthwhile for those learning it for the first or second times, to be able to spend much more time on each chapter and gain much from it.) The Rambam was heavily criticised for his work as he did not indicate the sources of his legal rulings. Today, there is no Jewish legal authority who considers the Rambam's work as anything less than the absolute roots of all Jewish law today!

The Rambam begins his magnum opus with an introduction. While it seems that many people wish to get to the nitty gritty of things, this is one introduction that is an absolute necessity to read. It includes a number of ideas that take the reader into concepts he may not otherwise consider, for example, the Rambam's famous statement that in *his* day nobody was really able to learn Talmud properly anymore, and so he compiled his guide so that people would just be able to read the Tanach – and then this guide – and already know the entire law. Perhaps he may well have put most Yeshivot out of business with a statement like that. Yet, with a very careful study of the Rambam, one can clearly see how accurate this statement of his actually is.

Indeed, until one has a thorough grasp of the laws in the Rambam, the Talmud is truly a sea of law filled with waves crashing all over, and one simply has no idea where one is. After a good understanding of the laws in Rambam, one turns to the Talmud with a whole new approach in learning – one that suddenly brings the Talmud to life, and helps to ease one's way into understanding the source of these laws, and how they come about. Naturally there is much more to learning Halachah – Jewish law!

Nevertheless, the fact that the Lubavitcher Rebbe saw a need for learning Rambam as opposed to any other structured learning order – shows clearly how he saw it as being the root of everything necessary to care for the Jewish soul. (This excludes the previous Rebbe's institution of learning the regular portions of Chumash and Rashi, Tehillim and Tanya, and by no means takes into account the tremendous amount of active Mitzvot one is required to perform – constantly, together with inspiring others to do likewise!)

If one were to begin a book of law, where would be the best place to start? The Torah itself begins with a series of stories on how G-d created the world, Adam and Eve, Cain and Abel… Noah and his generation… Abraham and his generation etc. The Jews go into Egypt, are taken out, receive the Torah (FINALLY!) and onwards into the Land of Israel. From here – as they say – the rest is history! But what of the actual law?

So many today know the well known game played by children – "Broken Telephone." A humorous game, whereby a message is transmitted from one child to the next, as it is whispered ever so quietly into the other's ear. The message may begin with something like, "Today, the president of the United States announced in a speech that he would let the Jewish people live peacefully in their own land without the need to invite terrorists into it and please the rest of the world", and it may end up at the other side of the room with the last child in the series announcing what the message was, "The fish says we should all jump up and down!"

Today, people think that Torah is a similar game. One in which some child (with a very bad memory) whispered a message to another (thousands of years ago) without ever confirming whether the other heard it, and that that child then whispered the message (including every secret of Torah ever passed down in the past 3300 years and more) to another child – also with a very bad memory, who forgot most, and couldn't pronounce their words correctly either. So today we have a watered down version of what the real Torah was then.

Indeed many Jews will firmly state that they believe that the Torah was given over 3300 years ago, but that everything was mixed up along the way, and that's why we have the variety of stylistic "Judaisms" of today, including reform, conservative, and a host of names too unbelievable to even mention! Indeed, when Moses was living in a physical body, there simply wasn’t electricity, no cars – and "sadly" not even the Internet! What would Moses know today of driving to Shul on the holy Shabbat day?! Besides, even if he did have some 2 cents worth of his own mind to say about it – do we really remember it today – what with the state of affairs of forgetful children who cannot pronounce their words correctly – nor confirm if the other really heard them correctly in any case!

And so, the Rambam does not begin his work with the laws, but rather a clear description of the entire transmission of the Torah. Indeed, from Moses, the Torah was passed to Joshua, and from him to the elders. Eli (the Kohen in the famous story of Hana who could not have children) and Pinchas, received it from the elders. The prophet Samuel (the son born to Hana in the story with Hana and Eli) received it from Eli and he passed the entire transmission of Torah to Kind David. And so the Torah was passed – from teacher to student – as the Rambam lists 40 generations of transmission, accurately mentioning exactly who received the Torah from whom.

These were no simple children unable to pronounce words properly. Nor did they forget easily! In addition they *all* feared G-d, were either great prophets themselves or filled with Divine Inspiration, and wanted nothing more than to serve G-d with every fibre of their being! Do spend some time looking through the list of the transmission and become acquainted with these great individuals who made up the beginning of Jewish history.

These people were not interested in bribery, wealth, honour, greatness etc. They wanted only to serve G-d every day of their lives. They knew that this is simply what life is all about – connecting to G-d at all times in everything one does.

Were King David to walk into a reform synagogue (which he would not) on a Friday evening while both men and women sat next to each other singing with the piano accompanying them as the main singer arrogantly demonstrated her way of praising G-d through singing "sections" of the "Standing Prayer" aloud, I have no doubt there would be an absolute silence, and a feeling of complete embarrassment by all, as they realised just who this man – King David really was.

But as these same people read of the stories contained in the Tanach, they consider King David a simple poor man. Someone who had a hard life. If only *he* had had a car, it would have made his life so much easier when it came to driving to Shul on Friday night! But the reality of meeting him in person would no doubt stir in all of us such a fear of what truth really is – of what fearing G-d is all about – I have no doubt, most of us would simply melt away in embarrassment!

The truth of the transmission of Torah is clearly discussed in the Rambam's introduction. It serves to teach us the biggest lesson in life we all need to know. Without this introduction, we will continue to scoff at the questions regarding the truth of Torah – of its accuracy, of its true authenticity.

There is nothing but the same Torah in our hands today as it was given to Moses – by G-d Himself over 3300 years ago. It was handed from teacher to student in a long chain of transmission (still continued to this very day – from teacher to student). Teachers knew about fear of G-d and truth of Torah – and it was these teachers who taught their students these very same values.

The written law we have today – is exactly the same law that Moses was given over 3300 years ago. The oral law today – is that same law that Moses received way back then too. Nothing has changed. The Rambam makes it clear. The mysteries contained in the Torah were those same mysteries taught to Moses then – and each of us has the choice in life to grab hold them today – as if they were our very life (because they are!) – and to spend our lives immersed in learning Torah, teaching it and practicing it.

First comes this acknowledgment, to realise the Mesora – the tradition – the *real* tradition – is as true today as it was then… and when one is then ready to move on, one begins to turn the pages of the Rambam and learn the laws of life. The laws of the soul – as contained in a body. Its duties. Its connection with G-d. About angels and mysteries (chapters 3 & 4)… and about the every day law of giving charity to another. About guarding the holy Sabbath day, keeping the laws of Family Purity, and eating Kosher food (for nothing in these laws has changed one iota even if we think our food is cleaner today than it was then.)

There is nothing more left to do or to say – says the Rambam. The transmission is a clear one made up of the greatest people in the Jewish nation. People whose memories were *perfect*. People of the greatest stature that the generations have ever known about. People who strove for absolute perfection in serving G-d every day of their lives – every moment of the day!

Now it is up to each of us to begin the cycle today without delay, and to learn how to behave as a Jew, what to do, how to do it, when to do it. And from here, we will grow to degrees that slowly but surely, we will not just do – but we will hear what it really is all about, until one day as we turn around, we will realise that we have suddenly connected to G-d. We become One with Him, and realise that our lives are filled with meaning.

---

For more information about studying Rambam and resources both in English text and audio, see: Learn Rambam in Just One Year!

The Rambam - Yahrtzeit 20 Tevet

YAHRTZEIT OF THE RAMBAM

20 TEVET

Born: 1135 (1138?)

Died: 1204

The Rambam (Rabbi Moshe Maimon) was (is) one of the greatest Rabbis to have ever lived. His entire life and being resembles the perfection of what it means to be a Jew. How strange it was that in his day he was looked down upon by the very Jewish world that would end up admiring him on a daily basis!

The Rambam was born in Cordova, Spain. He was an inquisitive child wanting to know everything about everything. Apparently his desire for knowledge (and justice!) never waned nor ended. His early thirst would end up making him one of the greatest people to have ever lived! He spent much time involved in study, learning not just about the Torah, the ways of a Jew and the laws of how to be a Jew, but he became an expert in a variety of the secular studies, including but by no means limited to – mathematics, astronomy, philosophy, and medicine. So great was he in medicine (a qualified doctor who would probably outdo most doctors of even today!) that he eventually became the personal physician of the Sultan!

It is known that the day of the Rambam was not one of idle chatter or waste. He was busy from day to night – and night to day. At times (mostly) when employed with the Sultan – he would come home having barely eaten the entire day and literally collapse on his bed. But it was not to rest that he lay down, rather his day was just beginning! A long queue of ill people would line up waiting hours all in order to receive expert advice on how to cure their sicknesses. The Rambam was the ultimate doctor who believed nothing less than preventing disease as being the solution to sickness – a far cry from the world of doctors today who delight in the ill health of others who must pay millions of dollars for “cures”. The Rambam would receive Jews and non-Jews alike. He was a true example of what a Jew is meant to be in the world – a true light to the nations. He was there for all and wished the best for all. Even to the degree of making sure that another’s body was healthy and fit ultimately to serve the Creator of the world.

Not for nothing do the words written on a large sign above his grave in Tiberies read: “From Moshe (Moses – who received the Torah on Mount Sinai) until Moshe (Rabbi Moshe ben Maimon), there has never been another like Moshe.” The greatness of the Rambam was certainly on that level of Moshe himself. Just like the first Moses spent time involved with the needs of the community, taking care of everyone – whether life issues, Torah issues, or anything to do with one’s relationship with G-d, so too did this Moshe involve himself in life.

He wrote numerous masterful works which are studied daily by Jews all around the world. Most famous for his philosophical work the Moreh Nevuchim – a work that showed the inconsistencies with secular philosophy – and his Mishneh Torah – or Yad HaChazaka, the Rambam covered every area of Torah available!

The Yad HaChazaka – “The Strong Hand” is a 14 volume work composed of 1000 chapters that legalise the entire Torah into an easily readable format. Unfortunately the Rambam did not include any original sources as to where he had learned the law. Because of this, his generation burned his books claiming him to be a fake. How can one come to legalise the entire Torah and not even put the effort in to show where he was quoting from? Did he perhaps simply make up everything on his own account causing all Jews to stumble (G-d forbid) for generations to come?! Ironically one of the greatest “enemies” of the Rambam – Rabbi Yonah of Geronda turned around after the Talmud was burned in the very same place that they had burned the Rambam’s books earlier – and did complete Teshuva. He wrote a work known as “The Gates of Repentance” – Shaarei Teshuva – in order to make amends and encourage others to learn of the importance of being careful with one’s actions – before realising just what they can end up doing! From that point onwards, Rabbeinu Yona became a great supporter of the Rambam.

The Lubavitcher Rebbe instituted some decades ago the importance of learning the entire Rambam. The Rambam writes clearly in his introduction to his work that because learning Talmud in his day (1000 years ago!!!) had become difficult, and that people found it difficult to understand how to learn the proper law from the Talmud – that he compiled his work for everyone to learn and know what to do in every situation – whether for our times alone or for the times when the Temple stands! Such a statement seems to have been lost with the focus in many places to concentrate on Talmud study while neglecting to understand the actual law. Yet the Rambam himself made it!

The Rebbe’s plan was to set in motion the unbelievable idea to connect Jews around the world every single day with learning the same legal material. It would unite Jews and give them something to talk about to each other every day – since everyone would be learning the same Torah. More than this, one who completes the Rambam each year – literally as the Rambam himself says – completes learning the ENTIRE TORAH!

The Rebbe instituted 3 learning patterns that people with different time constraints could choose. One can either learn 3 chapters a day and complete the cycle in one year, one chapter a day and complete it in 3 years, or learn from the Sefer HaMitzvos of the Rambam (a concise summary of all the laws) to complete this shorter book in a year.

What exactly will you learn from the Rambam’s magnum opus Mishna Torah? You’ll learn about the fundamentals of G-d and prophecy. You’ll learn about the right way to behave. The right way to eat. You’ll learn how to observe the Sabbath day. The laws of eating Kosher. You’ll learn about the Temple, all the things that happen there and all the different vessels and make-up of it. You’ll learn about the laws of family purity. You’ll learn about the phases of the moon – if you’re good at mathematics! You’ll learn about the different Jewish festivals – Rosh HaShana and Yom Kippur, Pesach and Sukkot. You’ll learn about life itself and the right approach to take to it all – to know what’s important and what’s not. And if you think that’s all, keep tuned right up until the very last chapters, where you’ll learn all about Moshiach – the righteous redeemer who will ultimately take us out of this exile we find ourselves in.

If we can learn just one thing from the Rambam’s teachings, let us learn something that can carry us through in improving the world on a daily basis *today!* The Rambam is really the authority par excellence of the laws of charity. Contrary to popular belief, charity is not about feeling sorry for another’s apparent “misfortune”. It’s about establishing the world. If money makes the world go around, then it is people filled with kindness that will distribute it to make things happen!

The Rambam lists 8 different levels of charity. Each of us being filled with kindness wants to do only the best. We want the best house, the best car, the best computer and cell phone. Why not want the best of charity too?! Charity is not feeling sorry for the other. It’s about seeing the greatness of another and his potential. It’s about seeing what G-d has blessed them with, what they can give to the world – if only they have the means. It’s about supporting another, giving them a loan (to do what *they* want to make a success of life!) and bringing them in to your own business, showing them the ropes, making them feel good about being them. It’s not about dropping a penny into the old hat laid in front of them, worn out from people treading upon it as they walk down the street without a care for whoever gets in their way!

This is charity. This is kindness. This is what makes the world go around. The Rambam will not accept anything less (except to those who feel they too can accept less in their own lives.) The Rambam is the prime example of loving another just as much as oneself. Because if we wish for a mansion for ourselves, then perhaps they do too. And therefore, if I am to fulfil this commandment in the best possible way – both with love and kindness – it means wishing for my friend the same that I have. And more, it means actively involving oneself to insure that they receive just as I do – no matter how much. To make another great with the potential they have. This is the highest level of charity. To wish another the pleasures we have – this is the highest level of charity. To make another be able to stand on his own two feet in life never having to feel the shame of asking another for help – ever… this is the highest level of charity. Can there be any other level? Sure. The Rambam says, you can give with a sour face too, embarrass another, make him feel bad about his life and then expect some sort of respect for your “act of kindness” – this too is charity. But it’s really only for those who feel that doing the barest minimum is good enough. Naturally, we all know better!

For more information about these laws of charity see the articles on this very site under the chapter heading “Rambam Rules” or see Lesson 1 immediately!

Amazingly the Rambam’s Yahrtzeit falls out every single year in Parshas Shmot – the portion of the Torah which makes mention of G-d’s “Strong Hand” – the Yad HaChazaka. In fact the very last words of this portion says “And G-d spoke to Moses ‘Now you will see what I will do to Pharaoh, for with a ‘Strong Hand’ he will send them out (from Egypt where they were exiled) and with a ‘Strong Hand’ he will drive them out from his land.”

It seems that there is power in the Yad Hachazaka – The Strong Hand, in that it literally contains within it the power to cause those who hold the Jewish people in exile to do everything possible to force them into freedom. Perhaps this beautiful hint in this portion of Torah which we read this week is a sign to us all to focus our learning on this important work and to realise that through it we will add in hastening to bring the final redemption – may it be immediately!

If you would like to learn the Rambam’s teachings, contact Rav Eliyahu and schedule a learning session with him in person or over Skype – rebeliyahu@gmail.com

There is a plethora of material available about the Rambam on the Internet.

For more see:

Learn the ENTIRE Rambam in Just ONE YEAR! (The end of the article lists numerous resources to help you learn, including online audio Shiurim and more!)

Wikipedia

A video from the Rebbe speaking about the importance of learning Rambam

For a more info about learning Rambam and to download a beautiful Rambam learning calendar see Rambam Calendar.

We are involved in a number of activities to helping others including sharing Torah on this blog at absolutely no cost. See our latest Mikva Project for more info.

Light a candle for the Rambam 

May the merit of the Rambam help us all to be able to learn his teachings and the entire Torah, to be able to understand it all and practise everything we learn.

Rambam - Laws of Charity 10:7 - The Highest Level of Charity!

RAMBAM
LAWS OF GIFTS TO THE POOR
CHAPTER 10
LAW 7

THE 8 LEVELS OF CHARITY
THE HIGHEST LEVEL OF TZEDDAKAH
TEACH A MAN TO FISH... AND GIVE HIM THE JOB!

“There are eight levels to charity – one above the other. The greatest level – and there is no level greater than this – is one who strengthens the hand of a Jew who is poor, and he gives him a gift or a loan, or he makes a partnership with him or he finds him work in order to strengthen his hand, until he is no longer required to ask others. And about this it says (Leviticus 25:35) ‘And you shall strengthen him – the proselyte or resident so that he shall live with you.’ This means to say, strengthen him until he will not fall and be in need.”

____________

Could the Rambam possibly have written any other Halacha throughout all his works as important as this one?! If there was an eleventh commandment after the Ten Commandments, perhaps this would be it!

G-d’s entire purpose in the world revolves around the concept of giving. (Psalms 89:3) “The world is built upon kindness.” G-d strengthens man so that he is able to achieve. On those occasions when a man is not filled with strength, he well knows the difficulty of not being able to do anything at all. He feels worthless – continually dependant upon others for help. What good is the poor person? Perhaps on our list of things we most want not to happen to us is to fall into poverty. The world speaks of the upper class, the middle class and the lower class. Those in the upper class are able not only to take care of themselves, but help many, many others as well. Those in the middle class try to simply get by with the basics of life, yet they seem to enjoy a certain sense of satisfaction with worldly possessions. And then there are the lower class – those who are often unable to afford to even take care of themselves.

Naturally there are many levels to each of these classes. Once we reach the lower class, we seem to enter a realm that none of us wish to tread in. There are some huge tests to deal with at this level. For some, these tests may involve the very question of life itself! What point is there in life if one simply cannot afford to live? What purpose is there for a person who cannot take care of himself? Not for nothing does the Torah speak of the poor man as being dead. He is unable to give to others; this being the greatest gift of all. One who is able to give is able to emulate his Creator – the Giver of everything. When one lacks, one feels no better than a stomach receiving food and unable to digest or eliminate anything from his body!

The Rambam begins his conclusion of the laws of charity. In the next few laws, he will enumerate the different levels – eight in total – for which we should pay particular attention, so that we can know just how to give of ourselves correctly.

Most of us find ourselves in a quandary at all times, wondering just how we should deal with our money. What should we purchase with it? Where should we invest it? How much should we spend this month? Perhaps, after all the questions related to the “Me” and “I” side of money, some of us turn our attention to the “You.” And if we think to ourselves concerning the difficulty of how to spend our money when it comes to ourselves, imagine our difficulties when it comes to deciding what to do with money when it comes to others?!

How much should we give and to who?! The Rambam does not tell us how much to give –although the Torah speaks elsewhere of the figure of 10% - for one who is “poor”, and 20% of one’s wealth – for those who are wealthy. In truth there is much to learn regarding the calculation of these amounts and exactly how much we each need to give. This needs to be discussed with an appropriate Rabbinical Torah authority.

At the same time as having an obligation to give to others, we must surely be careful not to destroy ourselves in this process! Yet the entire point of the Rambam’s laws regarding charity is to teach us that there is no way out. We each must give something! Once we take an accounting and a reckoning – much like an accountant would do to work out the tax necessary for each person each year – we must dispense of this additional wealth immediately. But there is certainly good news for us all! Whereas our taxes end up in the bank accounts of people we may not even ever meet or know what they are doing with our money – taking it quite often totally against our wills and squandering it for their own private luxuries, the money we give to charity truly aids everybody! The receiver is blessed with something he so much needs. G-d becomes filled with true Divine joy as He sees acts of kindness taking place in His world. And beyond this, the giver himself will be blessed as well.

The well known story is told regarding a man who owned a very large field. As the crops were harvested each year, he would take 10% of it and give it to charity – to the Kohen (and the Levite – see Numbers 18:20-29) as the Torah commands. The man died, leaving his son to take over the business. His son however, felt that 10% was just a little too much to give, and so he decided that he would increase his profits by giving just 9% a year! The next year instead of the harvest of 1000 stalks of wheat, the harvest came out at only 900. The man was furious at his loss, and felt that because he had lost so much (in spite of his “generous” act of giving) the next year he would only give away 8% of his crop! It seems Someone else was in charge, and the next year, the harvest yielded just 800 stalks of wheat. The man was more than furious at His Creator. Surely he had given his share fairly?! And so, the next year, he gave just 7%. Indeed, the next year following that, the man’s field harvested just 700. And so each year he would continue, until finally he was left with only 100 stalks of wheat left. The town’s people came through to him celebrating his “good fortune”! Meat, and only the best wine were served at the feast on this “festive occasion!” The man himself was broken, as he cried from the depths of his heart at his bad fortune – while the town was dancing for joy! He asked them why they were filled with such joy. “The Torah commands us to give 10% of our earnings to charity, to the Kohen and Levite,” they replied, “Since you are now harvesting only 100 stalks of wheat, although you had originally harvested 1000, it must surely be a sign that G-d has promoted you – and you have now become the Kohen!”

While we do not understand G-d’s governmental providence upon the world and why it is that some have more than others, it is definitely a given, that we are being watched – and that in accordance with what we give – based upon what we have – so will G-d act commensurately with each of us. There is nowhere to hide when it comes to wealth.

Imagine for just a moment the surprise so many of us will have when Moshiach – the Messiah finally redeems himself (may it be immediately!) Each of us will look at the size of our bank accounts, only to realise that the money that then remains there will be practically worthless. The entire world will be filled with every delicacy and delight. Each of us will have as much of what we want whenever we wish it – not having to rely on another human being for help – ever again! Imagine now the embarrassment of those whose bank accounts are so large, that it is only thanks to massive computers that such figures can be stored away somewhere! While those who lack will not be embarrassed of what they could have done with their money (which they lack), those who have much will suddenly realise the tremendous good they COULD have done – but didn’t! That wealth is only worthwhile now, before the final redemption. In fact, it is that wealth that will help the redemption come even sooner!

Of course the extremely wealthy need to consider saving their money for a rainy day too… but how much should be saved, and how much given? It is by no means an easy test! “Do not say I will study Torah when I have free time… because perhaps you will not have free time.” Each of us can excuse ourselves from learning Torah today – because we have much to do. When we retire – one day of course – and *then* we will have time - *then* we will study! Such excuses are no better off than simple procrastination. It is just the wiles of the inclination misdirecting us to stay far away from study. Who knows… perhaps when one retires, one will not actually have any strength to study, or perhaps one’s vision will not be as strong as it once was. Perhaps one will have never learned the Hebrew language, how to read properly or understand the texts. One cannot simply switch on to learning Torah when one retires! Torah is something that needs to be studied every day – even when there simply isn’t time!

So too, with the commandment of charity. It is true, one may want to save all one’s wealth for a rainy day… but what if that rainy day never actually comes? Won’t it be a waste to realise the good that could have come from the wealth one did have?! And so… perhaps when *that* rainy day does come, one may well not be here to deal with one’s wealth, because it will have already been given to those – who may be far less worthy of it altogether!

And so, the time is now. And we must give – even when we feel we can’t – and all the more so when we really can! But just how are we to give now?! And to whom?!

Is giving to the “Save the Dolphins” a worthy charity?! Should we give to the “Feed the Whale” [sic] organisation? How does the Society for the Prevention of Cruelty to Animals fit on the list?! What of giving to friends – who may not be Jewish?! There are so many to give to – and we only have 10% to give away! People may pass you along the street asking for wealth. Someone dressed in rags. Another lying on the street lacking legs (G-d forbid.) A Yeshiva student may ask for money to support himself so that he can learn Torah… and yet another person may simply want to start his married life with a sum of money to purchase an apartment! What do we do – or do we simply make up our own minds as to what we feel is best?!

Take care of the homeless dogs, and perhaps this will make for a far better world! Give more to your countries government – perhaps they are truly in need, and with such great work that they do, we can expect that they will hasten Moshiach arriving immediately! Perhaps giving to the fish of the sea and supporting them may actually help in eventually providing food for the Leviathan – that large fish that we will partake of at the time of the final redemption.

Don’t forget, there are hundreds of sports clubs and the like pulling you towards them in the hope that you will take care of their latest golf courses that they are building. Here too, our money can go… down the hole!



When it comes to giving, we have *only* the Torah that we can turn to for true assistance. And nobody says it all quite as well as the Rambam.

There are 8 degrees of giving. The highest has nothing to do with any of our wonderful causes we’ve mentioned. Rather it has to do with allowing another to live – just like we do. And while many may feel that not everyone can own a mansion and the latest luxury vehicle available, if one owns such a luxury oneself or drives one, indeed we must take another’s needs into account just the same as ourselves, because they too are people – just as we are. While we may not be physically able to help another have these things… it is certainly our duty to wish it for them and never to insult them for their own selfish needs (not taking a look at ourselves of course!)

The highest level of charity is to become a partner with someone else, help him purchase a business so that he can support himself, give him a loan or an outright gift! In none of these cases does the recipient feel ashamed, because instead, he feels important enough to know that he is about to embark in starting his life with success.

The Rambam’s choice of verse is most appropriate. “And *you* shall *strengthen* him – the proselyte or resident so that *he shall live with you.*” Rashi says the following, “Do not allow him to decline and fall, and it will be difficult to lift him up. Rather strengthen him from *the moment* of the faltering of his hand. To what is this comparable? To a burden on top of a donkey. While it is still on top of the donkey, one person can hold it and set it in place. Once it falls to the ground, five people cannot set it in place.”

The moment a person approaches another asking for help - *this* is the time to help (even if the golf club is just one million dollars away from completing their latest course!) If one will refuse to help them then, it could well be that the “load” will fall. Once it has fallen, then it could well be that even 5 people will not be of any use to help this person any longer. Life is too short to await the fate of a person in need. We always have excuses that prevent us from giving to the one in need, but what will we say when we turn around one day to see the often disastrous consequences of not having strengthened the hand of another in need? Too many of us know well what the embarrassment of not having wealth has done to another…

Just how far should we go to help? What does it mean that ‘he shall live with you’?

The Torah portion of Re’eh (Deuteronomy 15:7-8) gives us enough of a hint to understand the true value of giving and just how far we should go:

“When there will be amongst you a very poor person of one of your brothers in one of your gates in your land that G-d your L-rd gives to you, do not close your heart, and do not close your hand from the poor person. You shall surely open your hand for him and lend him a pledge – to whatever he is lacking.”

The Torah continues vv 9-10:

“…and your eye will be evil against your poor brother and you won’t give him, and he will call to G-d, and it will be a sin to you. You shall surely give him, and you heart should not be grieved when you give to him, because *it is because of this thing* that G‑d your L-rd will bless you in all your deeds and in all the performance of your hand.”

Rashi asks regarding the poor person – Who takes preference? He replied – The one who needs first, he takes preference. He then points out that your brother takes preference – your brother from your father even before your brother from your mother. And – The poor of your city take precedence over the poor of another city. In a dramatic finale to verse 7, Rashi says, “If you do not give to him, in the end you will become just like your poor brother!”

Instead as Rashi continues in v8, “Give him, even many times! And if he doesn’t want a gift, then give him a loan. Give him whatever *he* is lacking – even a horse to ride upon (a car?!) and even a servant to run before him (a chauffer?)” And once again in a dramatic statement Rashi concludes his commentary on v8 – whatever is lacking *for him*. These are the same words used when G-d created a helpmate for Adam – He created her (Chava / Eve) ‘for him.’ Even if another is lacking his soul-mate, part of the commandment of charity is to aid him in finding an appropriate match! (Perhaps even in helping the entire marriage to take place as well!)

There are always those Jews who wish to be meticulous regarding a number of Mitzvos. One may often see them checking their Etrogim (Citrus fruits) preparing for the festival of Sukkot. They may have magnifying glasses to check for the slightest blemish in the fruit. Their eyes ever so large to make certain that the Etrog is just perfect! They may take great care to wear the finest pair of Tefillin – beautiful and large. Some may be careful to wear even two pairs as well (although very often are not concerned if there are others who also wish this but simply cannot afford them!)

When it comes to the commandment of charity, things are no different. If we want to do things right, they begin with this very commandment – to make someone else self‑sufficient – in every sense of the word. If that means finding him a wife – then so be it. If it means helping pay for the wedding expenses – so be it. If it means helping him purchase a car – and even a chauffer, it seems that Rashi is quite in favour! Whatever he is lacking – that’s what he needs. It’s important to him.

While we continue feeling that the good things in life are only for ourselves, the Rambam and Rashi turn the tables around. We need to look out for the exact same things for others – without judgement. And just as we are particular with the perfection of our “lemons” for Sukkot, so too should we be as particular regarding setting another Jew on his feet – even if it means our taking a magnifying glass to see just how much he is actually crying out! If we help him now – by becoming a partner with him, offering him a job – giving him our business, lending him money or giving him a gift – without having to cause him embarrassment, we can be certain too that G-d will bless each of us accordingly – because in fact, this is the root for all blessing. If we turn away, the Torah warns us, we are no different than anybody else. We are all the same. And just as G-d brings poverty to one and wealth to another, it is just as easy for Him to turn the tables around.

They say that if you give a man a fish, you feed him for the day. Teach him to fish, and you feed him for a life time! I think the author of this quote may not have read this Rambam. He may have forgotten that even the owners of the lakes and the seas (governments?!) have their charges if you want to fish on “their” premises. And so, even when one does know how to fish, even this does not solve the problem of being fed for a lifetime.

Do you really want to feed another for a lifetime? Go ahead… teach him to fish. But more than this, give him a job as well!

Rambam - Laws of Charity 10:6 - Encourage Others to Give and Become Greater than the Giver

RAMBAM

LAWS OF GIFTS TO THE POOR

CHAPTER 10

LAW 6

ENCOURAGE OTHERS TO GIVE

AND

BECOME GREATER THAN THE GIVER

“One who encourages others to give charity and pushes them [drives them to do this good act] – his reward is greater than the one who gives! As it says, (Isaiah 32:17) “And the product of Tzeddakah is peace.” And concerning those who collect funds for charity and similar to them it states, (Daniel 12:3) “And those who teach righteousness to the multitudes [will shine] like the stars.”

___________

Everybody in this world is able to give. Even those lacking fortunes of wealth! Although the Rambam points out in the previous law that there are some who actually cannot give for lack of funds, there he mentions that one can still give through sympathising with another. This law applies when one finds oneself in the presence of another who is in need at that point in time. What about when one is not in the presence of those in need? How can one give then?!

The beauty of Torah is that it teaches that nobody is considered to be lacking. Even if it may seem like one is unable to give because one lacks the finances, one still has the ability to give in other ways. We are all G-dly. We are all givers. Even when one is not in the presence of someone in need – one can still give. Not only this, but his giving can be even greater than another who does give! This is achieved through the power of one’s words.

It is not for nothing that the Torah is made up of words. Words are the most powerful things in existence! In fact, the Hebrew word for “Word” – דבר – is the exact same word for the word “Thing.” A word is a thing, and with it one can achieve everything in existence. The world was created through the words of G-d – because He spoke things and the world came into being. “Let there be…” and “There was…” Through words, one can build up another, encouraging them to do better, or one can G-d forbid quite literally destroy another. This is the power of the word!

___________

MEDITATION AND CONTEMPLATION

ENCOURAGE ANOTHER TO GIVE

Imagine a Torah lesson taking place at your home. The Rabbi ends the lesson with an appeal to everybody to make some donation to aid his institution – to allow him to continue his work of outreach and aiding others. It’s true, you may not have the ability to give. In fact you may have your own charities that you give to already. As you sit chatting to friends in the group, you discuss with them the topic that possibly the Rabbi should have been an anaesthesiologist. He need not have studied for years about learning about the body, because you feel his lectures contain everything necessary to put everybody to sleep even without any chemicals! Everybody has a good laugh and all feel that their money could be given to far better causes than the already “well paid” “anaesthesiologist”!

Now, imagine the same scene again. This time, as you talk to your friends, you discuss how valuable the lesson was – how much one could gain from these words of wisdom, how much such a person could give to others if he had the finances available to continue his work uninterrupted. You still don’t have the money to give him, but instead you encourage others to give – those who you know who do actually have the ability to.

Notice the power of your words in even such a simple situation. Notice how, that without even being able to give directly, you are able to encourage others with the free air granted you so that you can articulate your words. Your mouth, while usually a vessel to receive, becomes a vessel that gives.

____________

Those who encourage others are rewarded more than the giver him or herself. Sometimes a person lacks the initiative and support to go forwards with a project – especially when it applies to giving of their own wealth. When one encourages another, one literally gives them the life necessary to feel that their efforts are worth it, that they are doing something good for the world. They may even feel a sense of achievement at having now given to a cause that others think is good.

The power of life and death is in the tongue. A person who therefore uses his tongue to give life, is therefore greater than the giver himself who may not have given without the encouragement. He revives “the dead” with his words. He therefore truly brings peace into the world. He encourages another to give, giving life to that person. And when that person gives another, the other is revived too. And so, peace is brought into the world. And each action continues to bring more goodness into the world. Just as the voice of one shouting in a large open area bounces off mountains echoing it’s way through them as it sails through the air, so too do our encouraging words literally cause the world to be sustained – especially when we cause others to give of their wealth to those in need.

Interestingly enough, the verse the Rambam uses to quote from is located at chapter 32 and verse 17 of the book of Isaiah. In Hebrew, the Gematria (the numerical value) 32 is equivalent to the Hebrew word Lev – Heart… The number 17 is the same as the Hebrew word Tov – Good! It is this good heart of a person that speaks words of kindness and goodness to another, that then encourages them to act out on the deed. Even if you yourself cannot give, you can use your power of speech to encourage another. The value of your speech can be worth far more than the wealth in your bank account. In fact, it’s a great lesson for life in general. When one lacks something, one can always give, just by encouraging another!

The Rambam quotes another verse to illustrate the value of encouraging another – this time from the book of Daniel. Daniel lived at the time that the Jewish people were in the exile of Bavel – of King Nebuchanezzar the Rasha. This book in the Tanach is made up of some of the most amazing prophesies that will occur at the time of the “End of Days.” This verse that the Rambam quotes, relates directly to the final prophesy. Since the Torah always ends off with something good, it is most appropriate that Daniel’s prophesy ends off with this inspirational point as well.

“The wise shall shine like the radiance of the firmament – and those who teach righteousness [will shine] like the stars… forever and ever.”

Those with wisdom know that life is far more than just what we have financially and what we can give from that. Life is all about teaching (and fulfilling) the correct values and value systems to others. Although sometimes we ourselves cannot give materially, we can always encourage others. We can teach others, spur them on positively – and perhaps this will result in those people giving to others too – hopefully financially as well. It is these things that will bring in the final redemption – for Zion will be redeemed through Tzeddakah – a time when we will all realise that G-dliness is about recognising the greatness of every other person, bringing it out into the open, showing another that he/she too is a G-dly spark of Divine energy – and that with this, he can do wonders! When we encourage another, speaking words of kindness, we turn the world into a better place. Everybody benefits – and those who have received encouragement will be able to give others more too. And so, the goodness that emanates outwards from your few words of kindness to another – actually reach to thousands and thousands – and generation upon generation.

__________

MEDITATION AND CONTEMPLATION

TEACH OTHERS MORAL TEACHINGS AND VALUES

Imagine yourself teaching another the value of doing kindness, of giving charity to another. See yourself shining brightly for the light you have become. You are a star, illuminating the world at large. You have become a lamplighter and brought light and life to the world. All this… without even having given one single cent.