Mishpatim: The "Blessing" of Wealth

This article can also be accessed here on the Jewish Star's website

Parshat Mishpatim

February 12, 2010/ 18 Shvat 5770

Concerning the treatment of those in need, the Torah tells us, “When you lend money to My people, to the poor man among you, do not press him for repayment. [Also] do not take interest from him.” (22:24)

The Midrash Rabba (31:4) says, “Come and see: the person who has wealth, who gives charity to the poor, and lends without interest, is viewed as if he has fulfilled all of the commandments; as it says in Psalms 15:5: ‘He did not give his money with interest, nor did he accept a bribe against the innocent; he who does these shall not falter forever.’”

Furthermore, the Midrash says in 31:5 that Solomon asked of G-d, “If a person asks of You to give him wealth, and You know it will be bad for him, don’t give it to him. But if You see someone who will be pleasant with the gift and will use it appropriately, then give it to him.”

The people of Israel asked of G-d, “Who are Your nation?” G-d answered, “The poor.” As it says in Isaiah 49:13, “Sing, O heavens, and rejoice, O earth, and mountains burst out in song, for the Lord has consoled His people, and He shall have mercy on His poor.”

The difference between human nature and G-d-like nature is that a wealthy individual with poor relatives might not care to be supportive or to acknowledge familial ties (this is not a blanket statement, but is sometimes true), as Proverbs 19:7 says, “All the kinsmen of a poor man hate him…”

G-d’s attitude towards wealth

G-d’s attitude towards wealth, on the other hand, is “And wealth and honor are from before You, and You rule over all, and in Your hand is strength and might, and it is in Your hand to magnify and to strengthen all” (Divrei Hayamim I:29:12); while his attitude towards the poor is expressed in Isaiah 14:32: “Now what shall the messenger of a nation announce? That the Lord has founded Zion, and therein shall the poor of His people shelter themselves.”

In essence, the reason why the world was created such that there are “haves” and “have nots” is to give people the opportunity to do what is just and right in the eyes of G-d (based on Devarim 6:18).
Kindness and virtue are the most G-d-like qualities a person can exhibit: to be a giving person, to be a caring person, to be a loving person, with a full heart.

Charity begins at home

It should begin with family. Of the people I personally know who support destitute or needy family members, they usually begin explaining why they do it by saying, “Nebech. It’s such a sad case. Her husband died (or left her), leaving her with four children.” “Nebech, the kid has no mother, and the father himself is a nebech.” “Nebech, I feel bad for them. I’m the only family they have.”

These are admirable reasons for helping people. Others call it “Jewish guilt.”

It would be even more meaningful if the reason we help is because “I love my family” or “I care about my neighbor” or “I can do my part to help give Jewish children a Jewish education in my community.”

The Midrash says that wealth is a blessing given to those who know what to do with it, who know to use it not just to build big buildings but to help people in the areas of their lives and finances that need the most help — assuming they are trying and struggling, but sometimes even if they are not trying hard enough.

It need not come out of pity. It can come out of love, and passion for doing what is right.

Understanding a Purpose in Life

This was written for the Greater Miami Jewish Federation weekly column. The link there is no longer active. Please see below.

Shemot

by Rabbi Avi Billet
Community Fellow of Yeshiva University’s Center for Jewish Future of South Florida
“Understanding a Purpose in Life”

It is easy to understand the hesitation that comes with the appointment to be the savior of the Israelites from Egyptian bondage. Nonetheless, God is very patient with Moshe, gives him signs, promises and much reassurance to the stuttering shepherd, so the exiled former prince will not feel lonely in his task confronting Pharaoh.

With all of Moshe's questions and counterarguments, G-d remains patient and calm, so to speak, talking Moshe through what the process will look like.

Then, in 4:13, Moshe essentially says, “Please God, send someone else.” This causes G-d to get really mad, and He explains that Aharon, Moshe's brother, will be alongside to help with any problems.

What is Moshe asking, and why does it cause G-d to become so furious with him?

The commentaries have a field day with this question. Here are a few choice possibilities of the meaning behind Moshe's request:

Rashi 1: Send Aharon, the current Jewish leader in Egypt.

Rashi 2: Send a person who will ultimately bring them into the land — namely Yehoshua.

Rashbam: Send a person whom You want to send, just not me. Onkelos: Send a kosher ("fit") person, who can presumably look and act the part.

Yonatan: Send Pinchas — the Jewish leader in the end of days (i.e., send the Messiah).

Ibn Ezra: Aharon, who is older, has no speech impediment and is a recognized prophet.

Ramban: First he explains Onkelos, saying Moshe's point is that the Jewish representative must be a pleasing person who will not be a laughing stock to world leaders, then...

Ramban’s personal opinion: Moshe is displaying his trademark humility. He cannot bring himself to say "G-d sent me," and he does not look forward to the idea of the Jewish people viewing him as a king.

S'forno: Send the message with someone who is worthy to represent You. I am not worthy because I would need You to guide me every step of the way, showing me what to say.

Or Hachaim (focuses on the words "bi Hashem"): I am not placing the blame for this inappropriate appointment on G-d. "In me" ("bi") lies the flaw, the human imperfection. And as I am undeserving to have G-d correct my speech, I am unworthy of being chosen for this lofty role of representing G-d to the mightiest human king on the planet.

No matter what Moshe intended, for a different person to lead, or that he be excused on account of his humility or his flawed speech, the fact he ignores is that G-d has made clear none of these are factors. [See 3:12,18,19, 4:2-9,11-12] God wants Moshe just as he is. Period.

Moshe's continued suggestion otherwise is understandably infuriating to G-d. How many times does He need to reassure Moshe all will be well?

When G-d is mad, He punishes. Is Moshe punished for his infraction here?
Many of the commentaries say he was, and they include the following suggested indications of punishment: loss of status (kohen to levi), no healing for his speech impediment, and a chance brush with death shortly after agreeing to follow G-d's commands.

Do any of the suggested punishments fit the crime of not listening to G-d's instructions, not trusting G-d's intentions, not believing in G-d's knowledge of a human imperfection?

You be the judge.

But remember this: Moshe was the most humble of all humans. It was very hard for him to accept his appointment, even though it was dictated to him directly by God. G-d's point was "while humility is an amazing character trait to have, when G-d tells a person you have a job to do, your humility must be chucked out the window."

May we all be blessed to discover our job, or real purpose, in life. And may we merit to complete our task to the fullest extent possible.

A Pluralistic Message - Parshat Noach

While the link is still live, this can be seen on the website of the Greater Miami Jewish Federation.

For all-time, it can be viewed below:

Noach
by Rabbi Avi Billet
Community Fellow of Yeshiva University’s Center for Jewish Future of South Florida

“The Colors of the Rainbow”

Look! Up in the sky! It’s a bird! It’s a plane! It’s… a rainbow!

Growing up, some of my teachers tried to suggest that a rainbow is a bad omen. Perhaps it can be considered evil. After all, God used it as a symbol to remind Himself that He promised never again to destroy the world with a flood. (Bereshit 9:11-16)

This would mean that when we see a rainbow, God meant to destroy the world in this recent rain, but did not because of His promise.

Not so fast.

The rainbow is not necessarily meant to be a reminder to God to stop Him from unleashing His wrath at this moment. It is a reminder to God of His promise — that no matter how bad things look down here from His perspective, rain cannot be used to wipe out the world.

To be sure, hurricanes, floods, tsunamis can all happen. Many lives can be lost. We’ve seen all of these happen in the last five years alone.

But the rainbow is also a reminder to us that as bad as a storm may be, and as much havoc as waters can cause, storm waters will never destroy virtually all of humanity as it did back then, in the time of Noach. And this has remained true.

There are those who suggest its presence is a sign that the generation of humans who see it may be guilty of the same deeds that caused the floods in the days of Noach (Rabbenu Bachaya). [Open The Miami Herald and you see this is the case every day.]

Others suggest the positioning of the bow is likened to the way archers turn their bows when they are no longer shooting, making it a sign of peace between former foes (Chizkuni).

All things considered, the rainbow is meant to be, in the words of Rabbenu Bachaya, “a gift.” It is a sign of a hope that people will improve and better their ways. Considering its beauty, it is surely appreciated as the gift it is when it appears below the clouds.

Why was the rainbow chosen as the symbol? Why could the symbol not be a “really cool” cloud formation? Why could it not be a single-color band, such as gold perhaps, in the sky? Why all the colors?

According to howstuffworks.com, the scientific explanation for a rainbow begins with “the refraction and reflection of sunlight by drops of water… [or] by light scattered by large numbers of water droplets. Although each droplet separates sunlight into colors, the different colors in a rainbow come to the eye of a viewer from different groups of droplets.”

To take science to a different level, let us suggest the rainbow is a symbolic reflection of humanity. It is a unique and rare fusion of different colors and (curved) stripes living together in harmony, reflecting the warmth and shining light of the Master of the World who is responsible for all of our being on this earth.

One of the beautiful marks of our Jewish experience is that we are not one race, have never been one race, and will never be only one race. Like the rainbow, we come in all different colors and stripes. Not only do we come from all kinds of different backgrounds, but anyone who sincerely wants to join the Jewish family and is committed to living a Jewish lifestyle as defined by Jewish law and tradition is welcome to join our ranks.

When we live in peace and harmony amongst ourselves, we are a sight as beautiful to behold as the serenity of a rainbow.