Click here for a printer-friendly version of this blog post.
 |
| Artwork: Plains (Kaladesh), by Clint Cearley |
Parashas Emor/Kedoshim: Mikdash, Moadim, and Tzedakah
Parashas Emor is the first comprehensive presentation of the moadim (holidays). The Torah walks us through each of the moadim, providing us with details about their dates, their korbanos, their mitzvos, and - in some cases - their themes.
After completing the presentation of Shavuos, the pesukim take an unexpected detour before moving on to Rosh ha'Shanah. Here is the passage in context:
You shall count for yourselves - from the morrow of the rest day, from the day when you bring the Omer of the waving - seven weeks, they shall be complete. Until the morrow of the seventh week you shall count, fifty days; and you shall offer a new meal-offering to Hashem. From your dwelling places you shall bring bread that shall be waved, two loaves made of two tenth-ephah, they shall be fine flour, they shall be baked leavened; first-offerings to Hashem ... You shall convoke on this very day - there shall be a holy convocation for yourselves - you shall do no laborious work; it is an eternal decree in your dwelling places for your generations. When you reap the harvest of your land, you shall not remove completely the corners of your field as you reap and you shall not gather the gleanings of your harvest; for the poor and the convert shall you leave them; I am Hashem, your God. (Vayikra 23:15-21)
Right in the middle of its presentation of the moadim is a reminder about the agricultural tzedakah mitzvos of peah (leaving the corners of the fields unharvested) and leket (leaving the ears of grain that fall to the ground). This unclaimed produce was left to be gathered by the poor, the convert, and the other downtrodden individuals, thereby ensuring their sustenance in a systemic nationwide manner.
The commentators are bothered by the glaring question: What are these non-moadim-related mitzvos doing in the middle of the Torah's presentation of the moadim? It would be one thing if this were the primary place where the Torah discusses peah and leket, but it's not. In fact, these mitzvos were introduced a few chapters earlier, in Parashas Kedoshim. Their appearance here is clearly intended as a context-specific reminder. Why is this reminder needed?
Rashi [1] cites a midrash from Toras Kohanim [2] which explicitly addresses this question, albeit in a cryptic fashion:
Rav Avdimi b'Rebbi Yossi said: Why did the Torah see fit to place this [reminder] in the middle of the festivals, with Pesach and Atzeres on one side and Rosh ha'Shanah, Yom ha'Kippurim, and Sukkos on the other side? To teach you that anyone who properly gives leket, peah, and shichechah [3] to the poor - it is considered as though he built the Beis ha'Mikdash and brought its korbanos in it.
This answer raises yet another question: How are the mitzvos of leket, peah, and shichechah equivalent to building the Beis ha'Mikdash and offering korbanos in it? The two categories of mitzvos don't even seem related: the former pertains to the realm of agriculture and tzedakah in everyday life, while the latter pertains to the avodah of the kohanim in the world of Mikdash!
The Ibn Ezra provides us with a clue - not in Parashas Emor, but in Parashas Kedoshim, where these mitzvos first appear. The pesukim there follow a similar pattern:
When you slaughter a feast peace-offering to Hashem, you shall slaughter it to find favor for yourselves. On the day of your slaughter shall it be eaten and on the next day, and whatever remains until the third day, it is rejected - it shall not be accepted. Each of those who eat it will bear his iniquity, for what is sacred to Hashem has he desecrated; and that soul shall be cut off from its people. When you reap the harvest of your land, you shall not complete your reaping to the corner of your field, and the gleanings of your harvest you shall not take. You shall not pick the undeveloped twigs of your vineyard; and the fallen fruit of your vineyard you shall not gather; for the poor and the convert shall you leave them - I am Hashem, your God. (Vayikra 19:5-10)
Here, too, we see halachos of korbanos followed by a mention of the agricultural mitzvos of leket and peah. The Ibn Ezra [4] remarks on this juxtaposition:
The meaning of "when you reap the harvest" after [these laws of] slaughtering a peace offering [is as follows:] just as you have given the parts of the korban to Hashem, so too, you shall give to the poor and to the convert from the harvest of your land - for the sake of kavod Hashem (honoring Hashem).
Ibn Ezra identifies the common denominator between korbanos and the agricultural mitzvos: they all result in a kiyum (effect/fulfillment) of kavod Hashem. The question is: How?
We tend to think about tzedakah in the framework of kindness, righteousness, and justice - not in the framework of honoring Hashem. This underappreciated aspect of tzedakah is referenced in at least one pasuk: "Honor Hashem with your wealth, and with the first of all your produce" (Mishlei 3:9). Ralbag [5] explains:
We tend to think about tzedakah in the framework of kindness, righteousness, and justice - not in the framework of honoring Hashem. This underappreciated aspect of tzedakah is referenced in at least one pasuk: "Honor Hashem with your wealth, and with the first of all your produce" (Mishlei 3:9). Ralbag [5] explains:
"Honor Hashem with your wealth" in the same way as the Torah commands you to give the first of all your produce, seeds, and fruits as gifts to the Kohanim and Leviim for the wondrous benefit of guiding you to recognize that all good things flow from Hashem.
Similarly, Ralbag [6] writes that the purpose of the Mikdash and its korbanos is:
... to guide us to believe in the Existence of God, Lord of all, and that it is proper for Him to be worshiped, for everything is from Him, and therefore we are obligated to honor Him with our wealth; He is of the utmost greatness and glory, and for this reason we make for Him this Mikdash which wondrous in its beauty, artistry, and quality of construction.
Herein lies the connection between the tzedakah-mitzvos of peah, leket, and shichechah, and the purpose of the Mikdash and its korbanos. Mikdash exists for the kavod Hashem, to bring all human beings to the recognition of His Existence, His Malchus (Kingship), and His beneficence which extends to all of His creatures. All of the korbanos and matanos (gifts) we bring to the Mikdash reinforce this recognition. The requirement to give of the fruits of our labor counteracts the kochi v'otzem yadi ("my might and the power of my hand made me this wealth") mentality by prompting us to realize that all of the good we enjoy comes from Hashem, and that "He opens His hand and satisfies the desire of every living thing" (cf. Tehilim 145:16).
However, it is not enough merely to know that Hashem is the Cause of the good. This knowledge must be real to us to the extent that it affects our actions, and compels us to emulate His ways. We were not created to be passive admirers and observers of the Creator, but to be active agents of His Will to do chesed, mishpat, and tzedakah on earth. To praise Hashem for His beneficence and not emulate His ways would be hypocritical, and would constitute a pgam (blemish) in His kavod. By observing these agricultural mitzvos as agents of His will to do chesed, mishat, and tzedakah, we are enhancing His kavod by demonstrating the extent to which the Melech cares for His subjects. By fulfilling the mitzvos of leket, peah, and shichechah, we are demonstrating through our actions that God not only provides for our needs, but He guarantees the provision of the needs of those unfortunate individuals who live on the fringes of society.
This kiyum of kavod Hashem is only complete when both components - Mikdash and tzedakah - are fulfilled in concert with each other. To only discharge our duties vis a vis Mikdash would constitute a recognition of Hashem as ha'Tov ve'ha'Meitiv (the One Who is Good and does good), but the benefit of that recognition would be limited to our own minds, and would not impact the world around us. Likewise, to only fulfill our tzedakah duties would be good insofar as our implementation of chesed, mishpat, and tzedakah in the world are concerned, but our actions would not reflect the recognition that all of the goodness and blessing we enjoy comes from Hashem. The proper framework is only achieved by doing both sets of mitzvos in conjunction with each other, and only then do we achieve the full kiyum of kavod Hashem.
This, I believe, is what the midrash in Toras Kohanim cited by Rashi is getting at. The proper fulfillment of the mitzvos of leket, peah, and shichechah complements the proper fulfillment of the mitzvos of Mikdash and its korbanos. Both sets of mitzvos bring us to an awareness that Hashem is the Cause of all good. The act of giving of tzedakah to the poor produces the same kiyum as building the Mikdash and bringing its korbanos - provided that one is aware of this idea.
In answering our question in his commentary on our pesukim, the Ralbag [7] emphasizes that this idea is especially true in relation to the specific mitzvos associated with Shavuos, namely, the minchas ha'omer (Barley Offering brought after Pesach) and the Shtei ha'Lechem (Two Loaves brought on Shavuos):
However, it is not enough merely to know that Hashem is the Cause of the good. This knowledge must be real to us to the extent that it affects our actions, and compels us to emulate His ways. We were not created to be passive admirers and observers of the Creator, but to be active agents of His Will to do chesed, mishpat, and tzedakah on earth. To praise Hashem for His beneficence and not emulate His ways would be hypocritical, and would constitute a pgam (blemish) in His kavod. By observing these agricultural mitzvos as agents of His will to do chesed, mishat, and tzedakah, we are enhancing His kavod by demonstrating the extent to which the Melech cares for His subjects. By fulfilling the mitzvos of leket, peah, and shichechah, we are demonstrating through our actions that God not only provides for our needs, but He guarantees the provision of the needs of those unfortunate individuals who live on the fringes of society.
This kiyum of kavod Hashem is only complete when both components - Mikdash and tzedakah - are fulfilled in concert with each other. To only discharge our duties vis a vis Mikdash would constitute a recognition of Hashem as ha'Tov ve'ha'Meitiv (the One Who is Good and does good), but the benefit of that recognition would be limited to our own minds, and would not impact the world around us. Likewise, to only fulfill our tzedakah duties would be good insofar as our implementation of chesed, mishpat, and tzedakah in the world are concerned, but our actions would not reflect the recognition that all of the goodness and blessing we enjoy comes from Hashem. The proper framework is only achieved by doing both sets of mitzvos in conjunction with each other, and only then do we achieve the full kiyum of kavod Hashem.
This, I believe, is what the midrash in Toras Kohanim cited by Rashi is getting at. The proper fulfillment of the mitzvos of leket, peah, and shichechah complements the proper fulfillment of the mitzvos of Mikdash and its korbanos. Both sets of mitzvos bring us to an awareness that Hashem is the Cause of all good. The act of giving of tzedakah to the poor produces the same kiyum as building the Mikdash and bringing its korbanos - provided that one is aware of this idea.
In answering our question in his commentary on our pesukim, the Ralbag [7] emphasizes that this idea is especially true in relation to the specific mitzvos associated with Shavuos, namely, the minchas ha'omer (Barley Offering brought after Pesach) and the Shtei ha'Lechem (Two Loaves brought on Shavuos):
This [reminder of leket and peah] came in this place to teach us that for the same reason that Hashem commanded us to offer the Minchas ha'Omer and the Shtei ha'Lechem from the new harvest - namely, to remind us that everything comes from Hashem - He also commanded us to provide benefit from this [harvest] to the poor before it comes into our possession, in order to remind us that this comes from Hashem, and He desired us to provide the poor with their portion and ourselves with the remainder, for everything comes from Him.
Since Shavuos is the Harvest Festival (as will be explained in our next post), the pesukim about Shavuos is the most appropriate place to remind us of this relationship between the agricultural mitzvos and Mikdash, though the idea is pertinent to all moadim and all korbanos in Mikdash year-round.
[1] Rabbeinu Shlomo ben Yitzchak (Rashi), Commentary on Vayikra 23:22
[2] Toras Kohanim 13:12
[3] "shichechah" is another mitzvah in the same category as leket and peah. We are required to leave "forgotten" bundles of grain in the field to be claimed by the poor. Since it's in the same family as leket and peah, I'm going to continue to mention it along with them for the remainder of this post, even if all three aren't specified by the meforshim.
[4] Rabbeinu Avraham ibn Ezra (Ibn Ezra), Commentary on Vayikra 19:9
[5] Rabbeinu Levi ben Gershom (Ralbag / Gersonides) Commentary on Sefer Mishlei 3:9
[2] Toras Kohanim 13:12
[3] "shichechah" is another mitzvah in the same category as leket and peah. We are required to leave "forgotten" bundles of grain in the field to be claimed by the poor. Since it's in the same family as leket and peah, I'm going to continue to mention it along with them for the remainder of this post, even if all three aren't specified by the meforshim.
[4] Rabbeinu Avraham ibn Ezra (Ibn Ezra), Commentary on Vayikra 19:9
[5] Rabbeinu Levi ben Gershom (Ralbag / Gersonides) Commentary on Sefer Mishlei 3:9
[6] ibid. Commentary on Sefer Shemos 25, ha'toeles ha'shelishi
[7] ibid. Commentary on Sefer Vayikra 23:22
[7] ibid. Commentary on Sefer Vayikra 23:22
Nice post! Is the idea that we should emulate his ways, or is the idea to go the further step beyond recognizing the good He does for us, and extend it to those on the fringes of society? Or are these 2 ideas somehow combined?
ReplyDeleteThanks! I understood the two ideas to be related: a true recognition that He is the source of our good ought to naturally prompt us to emulate His ways by extending that good to all people - especially those who have no other recourse.
DeleteI am reminded of the Rambam at the end of the Moreh on “Thus says Hashem: let not the wise man glorify himself with his wisdom, nor let the mighty man glorify himself with his strength, nor let the rich man glorify himself in his wealth; but let him that glorify himself glory in this: understanding and knowing Me” (Yirmiyahu 9:22-23). The Rambam writes:
The prophet does not content himself with explaining that the knowledge of God is the highest kind of perfection: for if this only had been his intention, he would have said, "For only with this may one glorify himself - contemplating and knowing Me," and would have stopped there; or he would have said, "that he understand and know Me that I Am One,” or, "that I have not any likeness," or, "that there is none like Me," or a similar phrase. He says, however, that man can only glory in the knowledge of God and in the knowledge of His ways and attributes, which are His actions, as we have shown (1:54) in expounding the passage, “Show me now Your ways” (Shemos 38:13). We are thus told in this passage that the Divine acts which ought to be known, and ought to serve as a guide for our actions, are chesed (kindness), mishpat (justice), and tzedakah (righteousness).
Another very important lesson is taught by the additional phrase, "on earth." It implies a fundamental principle of the Torah: it rejects the theory of those who boldly assert that God's hashgachah (providence) does not extend below the sphere of the moon, and that the earth with its contents is abandoned, that "Hashem has abandoned the earth" (Yechezkel 8:12). It teaches, as has been taught by the greatest of all wise men in the words, “The earth is Hashem’s” (Shemos 9:29), that His providence extends to the earth in accordance with its nature in the same manner as it controls the heavens in accordance with their nature. This is expressed in the words, "for I am Hashem Who does chesed, mishpat, and tzedakah on earth." The prophet thus, in conclusion, says, "for in these is My desire - the word of Hashem," i.e., My object [in saying this] is that you shall practice chesed, mishpat, and tzedakah on earth. In a similar manner we have shown (1:54) that the purpose of the enumeration of God's thirteen attributes is the lesson that we should acquire similar attributes and act accordingly. The objective of the above passage is therefore to declare, that the perfection, in which man can truly glory, is attained by him when he has acquired – as far as this is possible for man – the knowledge of God, the knowledge of His providence, and of the manner in which it influences His creatures in their production and continued existence. Having acquired this knowledge he will then be determined always to seek chesed, mishpat, and tzedakah, and thus to imitate the ways of God.
I wanted to incorporate this Rambam into the post, but I felt that it wasn't COMPLETELY necessary to get across the main idea. Plus, it's such an important Rambam that I wanted to give it its own blog post rather than having it play second fiddle in this blog post.