Vayakhel: The Importance of Tzedakah

“Take ye from among you a terumah (offering) unto Hashem; all of nediv lev of him (urged by his heart), let him bring it, a terumat Hashem, zahav, and kesef, and nechoshet.”
(Exodus 35:5; The Orthodox Jewish Bible)

The idea about charity in relation to Terumah (offering) and G’milut Chasadim (unmerited kindness and charity) is a Core foundation of Judaism because it is a very interesting aspect which Pirkei Avot cites, “...be not like servants who serve their master for the sake of receiving a reward, rather be like servants who serve not for the sake of receiving a reward and may the awe of heaven be upon you.” (Pirkei Avot 1:3).  The ideal being G’milut Chasadim is unique in the fact that it is a giving of ones self, but the return unto the person who gives is received in higher measure.  The sages speak of this in terms the letters ג and ד the sages say that the ג represents the one who is the one who gives the G’milut Chasadim or the Terumah, and the ד represents the Dal.  And dal is translated to “weak, poor, thin or one who is low”.  Man, it definitely does not sound fun to be a dal.  

But the dal is highly praised in Judaism because the dal serves a purpose by being the recipient.  If it were not for the dal then the amazing mitzvos of G’milut Chasadim could not be fulfilled.  This is why the Mashiach, Yeshua said this: 

“Ashrey are the anavim (humble, meek), for yireshu aretz(they will inherit the land).”
(Matthew 5:5; The Orthodox Jewish Bible) 

And 

“For I say unto you that unless the Tzedek (Righteousness) of you exceeds that of the Sofrim and Perushim, you will certainly not enter the Malchut HaShomayim.”
(Matthew 5:20; The Orthodox Jewish Bible) 

As well as: 

“And sitting down, Yeshua called the Shneym Asar and says to them, If anyone wishes to be Rishon (First), he shall be Acharon (Last), and mesharet (minister, servant) of all.”
(Mark 9:35; The Orthodox Jewish Bible) 

As we see this is a core principle of the ministry of our Messiah.  I remember those who needed my advice coming into my office, filled with horrible anxiety I knew that they were unable to tackle what was on their mind or have ears to hear the advice I would give.  So what I would do is take $10 out of my pocket and say, “find someone who needs this and then com back and see me, I will wait until you return.”  Every time, the anxiety of the person would dissipate after they engaged in G’milut Chasadim and impacted someone else’s life.  They were then in the headspace to where they could listen and apply what I required of them in the instance they had concern over.  

It should come as no surprise the pasak follows the verse; “Ye shall kindle no eish throughout your habitations upon Yom HaShabbos.” (Exodus 35:4; The Orthodox Jewish Bible), which we discussed last week deals with marital strife as shown as well in the video below:

---

This deals with the harmony needed in the tabernacle and the civil society within Judaism.  Judaism being the faith of life and the gentile nations focus not upon life but rather the evils of the world and on destruction.  The Jewish believer however has an obligation to pursue tikkun (repair and rectification).  The gentile looks for evil the Jew looks for harmony.  This is why division and conspiracy theory as well as hatred should have no place within our community.  I see much of the Hebrew Roots Movement focusing their attention of destructions, real and imaginary too often.  What separates such individuals from the gentile nations?  Nothing much.  

The Rambam says this about charity and the tikkun of the world: 
“There are eight levels of charity, each greater than the next. [1] The greatest level, above which there is no greater, is to support a fellow Jew by endowing him with a gift or loan, or entering into a partnership with him, or finding employment for him, in order to strengthen his hand so that he will not need to be dependent upon others . . . [2] A lesser level of charity than this is to give to the poor without knowing to whom one gives, and without the recipient knowing from who he received. For this is performing a mitzvah solely for the sake of Heaven. This is like the “anonymous fund” that was in the Holy Temple [in Jerusalem]. There the righteous gave in secret, and the good poor profited in secret. Giving to a charity fund is similar to this mode of charity, though one should not contribute to a charity fund unless one knows that the person appointed over the fund is trustworthy and wise and a proper administrator, like Rabbi Chananyah ben Teradyon. [3] A lesser level of charity than this is when one knows to whom one gives, but the recipient does not know his benefactor. The greatest sages used to walk about in secret and put coins in the doors of the poor. It is worthy and truly good to do this, if those who are responsible for distributing charity are not trustworthy. [4] A lesser level of charity than this is when one does not know to whom one gives, but the poor person does know his benefactor. The greatest sages used to tie coins into their robes and throw them behind their backs, and the poor would come up and pick the coins out of their robes, so that they would not be ashamed. [5] A lesser level than this is when one gives to the poor person directly into his hand, but gives before being asked. [6] A lesser level than this is when one gives to the poor person after being asked. [7] A lesser level than this is when one gives inadequately, but gives gladly and with a smile. [8] A lesser level than this is when one gives unwillingly.” 
(Mishneh Torah, Laws of Charity, 10:7–14) 

This is something to think about and it is a gut-check to where our righteousness stands.  We must constantly be pursuing tzadikim (righteousness) and isn’t it interesting that the word tzedakah (charity) contains the word tzadik (righteous one)?  This is something to think about in terms of what we are actually striving for and who it is we are.  For one cannot become a tzadik without pursuing tzadikim.  Our sages say that the letter צ represents tzadikim.  Within the letter it appears that it is a person who is bent, who is giving to the needy and who is in a constant state of prayer for others.  For the sofit form of the letter צ is written as ץ which represents the upright tzadik which is upright and being praised by the angels in the Olam Haba and there he stands upright.  

The haughty praise themselves and do not engage in tzedekah.