Article No. 25, 1988<\/p>\n\n\n\n
Our sages said (Masechet Avoda Zarah<\/em>, p 2), \u201cIn the future, the Creator brings a book of Torah and places it in His bosom. He says to those who engaged in it, \u2018Come, take your reward.\u2019 Promptly, idol-worshippers gather and come. The Creator says to them: \u2018In what did you engage?\u2019 The Creator says to them, \u2018All that you did, you did for yourselves.\u2019 They say to Him: \u2018Master of the world, give us in advance, and we will do.\u2019 The Creator says to them: \u2018Fools, he who toils on the eve of Shabbat [Sabbath], eats on Shabbat. He who did not toil on the eve of Shabbat, from where will he eat on Shabbat?\u2019\u201d<\/p>\n\n\n\n There are many explanations in the literal. But in the work, what is the toil on the eve of Shabbat, from which to have what to eat on Shabbat? We see that Shabbat is called a \u201cgift,\u201d and not Tzedakah<\/em> [almsgiving\/charity\/righteousness], as our sages said (Beitza<\/em> 16), \u201cTo know that I the Lord sanctify you. The Creator said to Moses: \u2018Moses, I have a good gift in My treasury; its name is Shabbat. I want to give it to Israel; go tell them.\u2019\u201d<\/p>\n\n\n\n The Gemara brings evidence from here, that one who gives a gift to his friend should notify him. There are two things to understand here: 1) What is the reason that we should notify when giving a gift, whereas concerning Tzedakah<\/em>, we learn the opposite, that Tzedakah<\/em> should be in concealment, as it is written, \u201cGiving in concealment subdues anger.\u201d 2) Why is Shabbat called \u201ca gift,\u201d whereas faith is called Tzedakah<\/em> [righteousness\/charity], as it is written, \u201cAnd he believed in the Lord and considered to Him as righteousness,\u201d and not a gift?<\/p>\n\n\n\n We should understand what is a gift and what is Tzedakah<\/em>, in the work. Normally, one gives Tzedakah<\/em> out of pity, and not out of love, as our sages said (Baba Batra<\/em> 9), \u201cOne does not check with nourishments.\u201d It is so because Tzedakah<\/em> is not given out of love, when we should check if we should really give the Tzedakah<\/em> or not. In Tzedakah<\/em>, the pity determines whether or not to give.<\/p>\n\n\n\n Since one who says he has no food\u2014meaning nothing with which to sustain himself\u2014evokes pity, they said there, \u201cWe do not check with nourishments,\u201d to see if he is an honest person or a crook. This is what he said there, \u201cRav Yehuda says, \u2018We check clothes and do not check with nourishments.\u2019\u201d RASHI interprets \u201cclothes\u201d as \u201cHe came naked and said, \u2018Cover me.\u2019\u201d Then, he is examined to see if he is not a crook, since clothing does not evoke any pity because a person can live without clothes, but he cannot live without food.<\/p>\n\n\n\n Conversely, a gift is something we give specifically to those we love. The value of the gift is measured by the measure of love for that person, and by the importance of that person. Normally, one who wants to show his love to another, expresses it by giving a gift. According to the value of the gift, so appears the measure of love.<\/p>\n\n\n\n However, there is another value to a gift. If the sender is an important person, the love cannot be measured according to the gift, since with an important person, even a small gift is valuable. With an important person, the gift is measured by the importance and greatness of the giver.<\/p>\n\n\n\n Now we can understand the difference between Tzedakah<\/em> and a gift. With a gift, when he wants to show his love for his friend or his teacher, or his parents or children, if the giver does not notify him that he has given him the gift, how will the receiver find out about the giver\u2019s love for him? This would make giving the gift pointless, in vain.<\/p>\n\n\n\n However, there is another condition about a gift. The thing he gives must be an accessory and not a necessity. Usually, we do not say, \u201cI sent this poor man a gift of bread and fish for Shabbat.\u201d We also do not say, \u201cI sent the groom a gold watch as a Tzedakah<\/em>.\u201d Rather, a gift is specifically an accessory, and a Tzedakah<\/em> is a necessity and not an accessory.<\/p>\n\n\n\n But sending him accessories, to which the other one has no necessity, why did he send it? It is in order to show him his love. It follows that if he does not notify him that he has sent him, what is the point of the gift? This is why our sages said, \u201cHe who gives a gift to his friend must notify him.\u201d<\/p>\n\n\n\n He does not have to notify him that he has sent him the gift, but also the value of the gift, since according to the value of the gift, so is the measure of the love revealed between them, since to the extent that the receiver is impressed by the gift, so is his measure of gratitude, and by this, the connection of love between them forms.<\/p>\n\n\n\n But with a Tzedakah<\/em>, there is no matter of love, since Tzedakah<\/em> concerns only the giver, and he has no connection to the receiver. There, it is to the contrary: If the receiver thanks the giver, then the giver is no longer giving Tzedakah<\/em>, but there is room to grip onto the Tzedakah<\/em>, which is Lo<\/em> Lishma<\/em> [not for Her sake] and receive gratitude from him. Hence, evidently, a Tzedakah<\/em> must be in concealment, meaning only for the purpose of Tzedakah<\/em>, and not that the poor will give him some pleasure in return.<\/p>\n\n\n\n Concerning giving in concealment as in the Mitzva<\/em> [commandment\/good deed] of Tzedakah<\/em>, we should discern two manners: 1) The first is simple\u2014the receiver of the Tzedakah<\/em> does not know the identity of the giver. 2) The giver, too, does not know to whom he gives. This is giving in concealment, both on the part of the giver and on the part of the receiver.<\/p>\n\n\n\n Now we can understand the meaning of a gift and Tzedakah<\/em> in the work. Faith means going above reason. This is regarded as not seeing, and it is called \u201cin concealment.\u201d Faith is also called Tzedakah<\/em> because the person giving the Tzedakah<\/em> does not want the poor to give him anything in return. A person who has nothing, which is why he is poor, cannot give anything to the giver of the Tzedakah<\/em>, but he could return him gratitude for the Tzedakah<\/em>. This is why they said, \u201cTzedakah<\/em> that is in concealment is real Tzedakah<\/em>,\u201d since the poor one does not know whom to thank.<\/p>\n\n\n\n Therefore, one who takes upon himself the kingdom of heaven, called \u201cfaith in the Creator,\u201d should try to make it giving in concealment, so that the person will not know with his intellect, regarded as not knowing for whom he works, but he is rather working above reason. However, here the matter is to the contrary, since when the poor man receives Tzedakah<\/em>, the receiver does not know who gave him the Tzedakah<\/em>, but the giver does know.<\/p>\n\n\n\n However, there is another manner, too, where the giver also does not know to whom he gives. Conversely, with faith, which is called Tzedakah<\/em>, it is as it is written, \u201cAnd he believed in the Lord and considered to Him as Tzedakah<\/em> [righteousness]\u201d (Genesis 15:6). This is the complete opposite. Malchut<\/em>, which is called \u201cpoor and meager,\u201d as it is written in The Zohar<\/em>, that Malchut<\/em> is called \u201cPoor and meager because she has nothing of her own except that which her husband gives her.\u201d That is, Malchut<\/em> has nothing of herself except what her husband gives her.<\/p>\n\n\n\n It follows that the person giving Tzedakah<\/em> to the Creator, which is called \u201cfaith,\u201d does not know to whom he gives. But the Creator does know who is the giver, meaning from whom He received the Tzedakah<\/em>. That is, the poor knows, and the giver, namely the person, does not know to whom he gives. This is called \u201cthe kingdom of heaven,\u201d and it was said about it, \u201cand he believed in the Lord and considered it to Him as Tzedakah<\/em>.\u201d In other words, the faith must be as Tzedakah<\/em>, which is giving in concealment. Otherwise, it is not considered faith, but knowing, meaning knowing in the intellect.<\/p>\n\n\n\n Now we should interpret what the interpreters ask about the words, \u201cand he believed in the Lord and considered it to Him as Tzedakah<\/em>.\u201d The question is that we do not know who thought to whom. According to the rule we learned, \u201cHe alone does and will do all the deeds.\u201d Hence, the question is, What does a person do with his choice? If the Creator does everything, where is there room for choice, which is man\u2019s work?<\/p>\n\n\n\n Baal HaSulam said in the name of the Baal Shem Tov, that before the fact, a person should say, \u201cIf I am not for me, who is for me?\u201d since everything depends on man\u2019s choice. But after the fact, he should say, \u201cIt is all under the Creator\u2019s guidance,\u201d and he must not say, \u201cMy strength and the might of my hand have gotten me success.\u201d Rather, even if he did not prevail, he would still do it because it was the Creator who did it. This is regarded as a person having to believe in Private Providence.<\/p>\n\n\n\n Therefore, we should make two discernments in faith in the Creator, which is called Tzedakah<\/em>: 1) A person overcomes and takes upon himself the burden of the kingdom of heaven and makes Tzedakah<\/em> to the Creator by believing above reason. This is called \u201cgiving in concealment.\u201d It is also called Tzedakah<\/em> because no reward is requested from the poor when the Tzedakah<\/em> is given to him. The poor does not know who gave him so it could be said that the giver of the Tzedakah<\/em> to the poor can expect any reward, since the giver does not know to whom he gave. Here, with faith, when a person assumes the kingdom of heaven not in order to receive reward, it is like a poor man. Accordingly, this means that when Abraham believed in the Lord, he gave Him Tzedakah<\/em>.<\/p>\n\n\n\n 2) We should note that the Creator made a Tzedakah<\/em> to Abraham. That is, after the work of overcoming, a person should say that the Creator \u201cdoes and will do all the deeds.\u201d It follows that the Creator gave Abraham the power to overcome above reason, which is called Tzedakah<\/em>. This Tzedakah<\/em>, for Abraham to have the strength to give the Tzedakah<\/em>, is regarded as the Creator giving the Tzedakah<\/em> to Abraham.<\/p>\n\n\n\n The words, \u201cWe do not know who considered to whom\u201d mean that initially, Abraham thought that by believing, he is giving Tzedakah<\/em> to the Creator. After the fact, he said that the Creator considered giving the power of faith so he could believe in a manner of Tzedakah<\/em>. The Creator contemplated giving him the strength; hence, he had the strength to believe.<\/p>\n\n\n\n By this we will understand why faith is called Tzedakah<\/em>, and Tzedakah<\/em> is named after both. It follows that in the work, a \u201cgift\u201d means Torah. It is called matanah<\/em> [gift], as it is written, \u201cFrom Matanah to Nahaliel.\u201d Also, Shabbat is called a \u201cgift,\u201d as was said that the Creator said, \u201cI have a good gift in My treasury; its name is Shabbat; go tell them.\u201d<\/p>\n\n\n\n We should understand why Torah is called a \u201cgift,\u201d and Shabbat is called a \u201cgift,\u201d as well. It is known that the purpose of creation is to do good to His creations. For the purpose of Dvekut<\/em> [adhesion], a Tzimtzum<\/em> [restriction] was made, so the delight and pleasure illuminates only to vessels that have equivalence with the light, meaning vessels that work in order to bestow. This matter was done since there should be equivalence of form. Without it, the receiver becomes remote from the giver, to the point that the creatures that descended to this world due to disparity of form became removed from the root and do not know their origin. That is, the creatures must believe that they come from the Creator, but they do not know from where they come.<\/p>\n\n\n\n This is as it is written in the essay \u201cPreface to the Wisdom of Kabbalah\u201d (Item 10): \u201cThus, you find that this Nefesh<\/em> [soul], the light of life that is dressed in the body, extends from His very essence, existence from existence. As it traverses the four worlds ABYA<\/em>, it becomes increasingly distant from the light of His face until it comes into its designated Kli<\/em> [vessel] called Guf<\/em> [body]. This is considered that the Kli<\/em> has completed its desirable form. And even if the light in it has so diminished that its origin becomes undetectable, through engagement in Torah and Mitzvot<\/em> [commandments\/good deeds] in order to bring contentment to the Maker, one cleanses one\u2019s Kli<\/em>, called Guf<\/em>, until it becomes worthy of receiving the abundance.\u201d<\/p>\n\n\n\n Thus, by observing Torah and Mitzvot<\/em> in order to bestow, they receive Kelim<\/em> [vessels] of bestowal, where there is a place capable of receiving the light called \u201cHis desire to do good to His creations.\u201d This is called a \u201cgift.\u201d That is, faith is regarded as a person giving by overcoming the thoughts in the body and believing in the Creator. This is why it is considered that the person is giving, and why faith is called Tzedakah<\/em>. But a gift is when a person takes what the Creator gives him. Tzedakah<\/em> is the complete opposite\u2014that a person gives Tzedakah<\/em> to the Creator and the Creator is the receiver.<\/p>\n\n\n\n As we explained above, a gift is called \u201caccessory.\u201d That is, the person can live without the gift, too. But a \u201cTzedakah<\/em> for the poor\u201d means precisely necessity, since without food it is impossible to live. For this reason, since it is impossible to be Jewish without faith, it follows that faith is regarded as \u201cnecessity.\u201d However, it is possible to be Jewish without Torah, although you would be considered \u201cuneducated,\u201d meaning one who has not been rewarded with the Torah, called \u201cthe names of the creator,\u201d where the delight and pleasure called \u201cHis desire to do good to His creations,\u201d is clothed.<\/p>\n\n\n\n Also, it is written, \u201cA soul without knowledge is also not good.\u201d Our sages said, \u201cThere is no good but the Torah,\u201d and as it is written, \u201cFor I have given you a good lesson, My Torah [law]; do not leave it\u201d (Berachot<\/em> 5a). Nonetheless, he is already considered \u201cIsrael.\u201d<\/p>\n\n\n\n Now we can understand why the Torah is called a \u201cgift.\u201d The Creator is the Giver, as it is written, \u201cI have given you a good lesson, My Torah [law]; do not leave it.\u201d Also, it is regarded as accessory, meaning that it is possible to be Jewish without the Torah, too, as long as one is rewarded with faith, which is Tzedakah<\/em>, for without faith it is impossible to be Jewish. For this reason, faith is called Tzedakah<\/em>, and Torah is regarded as the Creator being the Giver of the gift.<\/p>\n\n\n\n Also, Shabbat is called a \u201cgift,\u201d as well, as our sages said, \u201cShabbat is a similitude of the next world (The Zohar<\/em>, Beresheet<\/em>), and as they also said, \u201cShabbat was given to Israel for Kedusha<\/em> [holiness\/sanctity], for pleasure, and for rest, but not for sorrow\u201d (Midrash Tanchuma<\/em>, Chapter 18:1).<\/p>\n\n\n\n Now we can understand what we asked, \u201cWhat is the preparation on the eve of Shabbat in the work? Normally, only Tzedakah<\/em> is asked for, and one does not check with food, but rather anyone who stretches his hand is given. We explained about this that faith is called assuming the burden of the kingdom of heaven, that anyone who stretches out his hand is given. It is as it is written (in the closing prayer), \u201cYou lend a hand to the transgressors, and Your right is stretched out to welcome the returning.\u201d This is because concerning necessity, our sages said (Sanhedrin 37), \u201cAnyone who sustains one soul from Israel, it is as though he has sustained a whole world.\u201d<\/p>\n\n\n\n This is not so with a gift. Usually, people do not ask for gifts. Instead, when we love someone and want to express the love, so it becomes known to the other that we love him, so we send him gifts. Also, the value of the gift reflects the measure of love, meaning the value of the gift is as the measure of the love.<\/p>\n\n\n\n For this reason, when a person wants his friend to send him gifts, he must exert to do things that his friend will like, so he will love him. Love does its thing and by this he will receive gifts from his friend. However, it is not accepted to ask for a gift.<\/p>\n\n\n\n By this we will understand what we asked, \u201cWhat is the trouble on the eve of Shabbat in the work?\u201d It is that a person takes upon himself the kingdom of heaven. But for the kingdom of heaven, called Tzedakah<\/em>, a person must ask the Creator because there was a Tzimtzum<\/em> and concealment so we do not feel the Creator within reason, but must accept the faith above reason. And since the body disagrees to what the reason does not mandate, a person is in exile within self-love, and cannot understand how he can emerge from this exile.<\/p>\n\n\n\n This is called the \u201cexile in Egypt.\u201d It was said about this, \u201cI the Lord your God, who brought you out from the land of Egypt.\u201d Only the Creator Himself can change our nature and deliver us from self-love to love of the Creator, and only then can we observe, \u201cAnd you shall love the Lord your God.\u201d<\/p>\n\n\n\n This request that a person makes, to be given the power of faith, is called Tzedakah<\/em>. It is as we pray (written in the prayer, \u201cAs today\u2026\u201d that we say in the Musaf<\/em> [supplemental prayer] of Rosh<\/em> Hashanah<\/em> after \u201cToday You Strengthen Us\u201d), \u201cIt was said, we shall have Tzedakah<\/em> because we will observe and do all of this Mitzva<\/em> before the Lord our God, as He has commanded us.\u201d<\/p>\n\n\n\n Also, Baal HaSulam said about \u201cOne Mitzva<\/em>\u201d or about \u201cThis Mitzva<\/em>,\u201d that it pertains to the Mitzva<\/em> of faith. Thus, it means that we say to the Creator that if we have the strength to do all of this Mitzva<\/em>, that it will be Tzedakah<\/em> on the part of the Creator if He gives us the power of faith above reason, which is called an \u201cact,\u201d because it is above our reason, it is called an \u201cact.\u201d<\/p>\n\n\n\n It follows that the work that a person should do and toil on the eve of Shabbat so as to have what to eat on Shabbat means that it is known what is customary in the world, that a person troubles himself only to obtain things that give him delight and pleasure. For example, we see that there are people who work two jobs, or work extra hours beyond what they have to work according to the days and hours that the state has determined. Each one earns a salary according to his hours and his skills. Yet, some work more than others. Clearly, by this he wants to obtain something he wants, and this is the reward that gives him the energy to work.<\/p>\n\n\n\n That is, according to the measure of reward that he expects, so is his energy to work. Our sages said that it is like the work and the meal. The meal is regarded as the reward. Therefore, they said, \u201cHe who did not toil on the eve of Shabbat,\u201d which is the time to prepare the ingredients of the meal, and did not prepare the ingredients of the meal, \u201cfrom what will he eat?\u201d as the ingredients are certainly labor and toil.<\/p>\n\n\n\n It therefore follows that since Shabbat is a gift, call a \u201cmeal,\u201d and it is customary that one who is having a meal invites only those he loves, the \u201cingredients of the meal\u201d will mean preparations so as to be invited to the meal. This is so because from the perspective of the Creator, a person does not give to the Creator any help with the meal. Instead, what a person can do to prepare the meal is to have himself invited. He can do this in only one way: by doing good deeds that the Creator will like, so the Creator will love him.<\/p>\n\n\n\n As we say, \u201cWho chooses His people Israel, with love.\u201d This means that the Creator chooses His people, Israel. But the question is, What is Israel? It is taking upon oneself faith. This is called \u201cIsrael,\u201d and all the preparation is the labor to become Israel.<\/p>\n","protected":false},"excerpt":{"rendered":" Article No. 25, 1988 Our sages said (Masechet Avoda Zarah, p 2), \u201cIn the future, the Creator brings a book […]<\/p>\n","protected":false},"featured_media":0,"parent":6243,"menu_order":0,"template":"","meta":{"site-sidebar-layout":"default","site-content-layout":"","ast-site-content-layout":"","site-content-style":"default","site-sidebar-style":"default","ast-global-header-display":"","ast-banner-title-visibility":"","ast-main-header-display":"","ast-hfb-above-header-display":"","ast-hfb-below-header-display":"","ast-hfb-mobile-header-display":"","site-post-title":"","ast-breadcrumbs-content":"","ast-featured-img":"","footer-sml-layout":"","theme-transparent-header-meta":"","adv-header-id-meta":"","stick-header-meta":"","header-above-stick-meta":"","header-main-stick-meta":"","header-below-stick-meta":"","astra-migrate-meta-layouts":"default","ast-page-background-enabled":"default","ast-page-background-meta":{"desktop":{"background-color":"var(--ast-global-color-4)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}},"ast-content-background-meta":{"desktop":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"tablet":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""},"mobile":{"background-color":"var(--ast-global-color-5)","background-image":"","background-repeat":"repeat","background-position":"center center","background-size":"auto","background-attachment":"scroll","background-type":"","background-media":"","overlay-type":"","overlay-color":"","overlay-opacity":"","overlay-gradient":""}}},"topic":[26],"class_list":["post-10716","book","type-book","status-publish","hentry","topic-rabash"],"acf":[],"yoast_head":"\n