Difference between revisions of "Devar/5768/Kedoshim"
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| − | {{header|Kedoshim 5768| | + | {{header|Kedoshim 5768|קדושים תשס"ח}} |
===עברית=== | ===עברית=== | ||
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{{heb|רמז יש בראשי התיבות של "שכחה", "פאה" ו"לקט" -- "שפל". עניים שפלי-רוח הם, בגלל מצבם הקשה. ואומר הרמב"ם: '''ואסור לגעור בעני, או להגביה הקול עליו בזעקה--מפני שליבו נשבר ונדכה''' {{hcite|i/7210.htm#8|הל' מתנות עניים י:ח}}, ואומר: '''ואוי למי שהכלים את העני, אוי לו; אלא יהיה לו כאב בין ברחמים בין בדברים, שנאמר "אָב אָנֹכִי, לָאֶבְיוֹנִים" {{hcite|p/pt/pt2729.htm#16|איוב כט:טז}}''' {{hcite|i/7210.htm#8|שם}}}} | {{heb|רמז יש בראשי התיבות של "שכחה", "פאה" ו"לקט" -- "שפל". עניים שפלי-רוח הם, בגלל מצבם הקשה. ואומר הרמב"ם: '''ואסור לגעור בעני, או להגביה הקול עליו בזעקה--מפני שליבו נשבר ונדכה''' {{hcite|i/7210.htm#8|הל' מתנות עניים י:ח}}, ואומר: '''ואוי למי שהכלים את העני, אוי לו; אלא יהיה לו כאב בין ברחמים בין בדברים, שנאמר "אָב אָנֹכִי, לָאֶבְיוֹנִים" {{hcite|p/pt/pt2729.htm#16|איוב כט:טז}}''' {{hcite|i/7210.htm#8|שם}}}} | ||
| − | {{heb|ומפני זה העניין עצמו, לא נותנים אל תוך ידם של עניים, אלא מאפשרים להם לעבוד עבור מחייתם -- כדי לרומם את נפשם באותה עת שמפרנסים אותם. כדי שיתפרנסו בכבוד ולא ייכלמו. וזאת המעלה העליונה של צדקה: ''' | + | {{heb|ומפני זה העניין עצמו, לא נותנים אל תוך ידם של עניים, אלא מאפשרים להם לעבוד עבור מחייתם -- כדי לרומם את נפשם באותה עת שמפרנסים אותם. כדי שיתפרנסו בכבוד ולא ייכלמו. וזאת המעלה העליונה של צדקה: '''מעלה גדולה שאין למעלה ממנה--זה המחזיק בידי ישראל שמך, ונותן לו מתנה או הלוואה, או עושה עימו שותפות, או ממציא לו מלאכה, כדי לחזק את ידו עד שלא יצטרך לברייות ולא ישאול''' {{hcite|i/7210.htm#10|הל' מתנות עניים י:י}}}} |
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| + | {{tag|english}} | ||
===English=== | ===English=== | ||
| + | '''And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest.''' {{hcite|p/pt/pt0319.htm#9|Lev 19:9}} | ||
| + | '''When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow''' {{hcite|p/pt/pt0524.htm#19|Deut 24:19}} | ||
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| + | These three gifts, which are ''pe'ah'' (the corner of the field), ''leqet'' (the gleaning) and ''shicheHa'' (the forgotten sheaves), take effect in the standing grain; that is, in grain which is still in the field. And they are abandoned to the poor to gather in, without need for special tools like scythes, and without the intervention of the owner of the field, as it says, '''thou shalt leave them for the poor and for the stranger''' {{hcite|p/pt/pt0319.htm#10|Lev 19:10}}. You shall specifically "leave them". | ||
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| + | Why are they abandoned to the poor? Why don't we give them into the hands of the poor directly, like we give ''tsedaqa''? What is the idea behind ''you shall leave them''? | ||
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| + | There is a hint in the acronym formed by the three words: "shicheHah", "pe'ah" and "leqet" -- ''shafal'' (lowly of spirit). The poor are lowly of spirit, because of their difficult situation. And the Rambam says: '''It is forbidden to upbraid a poor person, or to raise one's voice against him by yelling -- because his heart is broken and depressed.''' {{hcite|i/7210.htm#8|Laws of Gifts to the Poor 10:8}}, and he says: '''Woe to he who embarrasses a poor person, woe to him! Rather he should be to him as a father, whether in mercy or in words, as the verse states: "I was a father to the needy" ''' {{hcite|p/pt/pt2729.htm#16|Job 29:16}}. | ||
| + | And because of this matter itself, we don't give the gifts directly into the hands of the poor; rather, we make it possible for them to work for their living -- in order to raise their spirits at the same time we support them. So that they support themselves in an honorable manner and not be embarrassed. This is the highest level of ''tsedaqa'': '''The highest level above which there is none other -- that is when one supports the Jew who is poor, and gives him a present or a loan, or makes him a partner, or creates work for him, in order to strengthen him so that he won't need others and won't need to borrow.''' {{hcite|i/7210.htm#10|Laws of Gifts to the Poor 10:10}} | ||
| − | {{nav|Devar|Devar|Devar/5768/Shabat Pesach|Shabat Pesach||}} | + | {{nav|Devar|Devar|Devar/5768/Shabat Pesach|Shabat Pesach|Devar/5768/Emor|Emor}} |
{{devar}} | {{devar}} | ||
Latest revision as of 13:32, 8 May 2008
עברית
English
And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest. (Lev 19:9) When thou reapest thy harvest in thy field, and hast forgot a sheaf in the field, thou shalt not go back to fetch it; it shall be for the stranger, for the fatherless, and for the widow (Deut 24:19)
These three gifts, which are pe'ah (the corner of the field), leqet (the gleaning) and shicheHa (the forgotten sheaves), take effect in the standing grain; that is, in grain which is still in the field. And they are abandoned to the poor to gather in, without need for special tools like scythes, and without the intervention of the owner of the field, as it says, thou shalt leave them for the poor and for the stranger (Lev 19:10). You shall specifically "leave them".
Why are they abandoned to the poor? Why don't we give them into the hands of the poor directly, like we give tsedaqa? What is the idea behind you shall leave them?
There is a hint in the acronym formed by the three words: "shicheHah", "pe'ah" and "leqet" -- shafal (lowly of spirit). The poor are lowly of spirit, because of their difficult situation. And the Rambam says: It is forbidden to upbraid a poor person, or to raise one's voice against him by yelling -- because his heart is broken and depressed. (Laws of Gifts to the Poor 10:8), and he says: Woe to he who embarrasses a poor person, woe to him! Rather he should be to him as a father, whether in mercy or in words, as the verse states: "I was a father to the needy" (Job 29:16).
And because of this matter itself, we don't give the gifts directly into the hands of the poor; rather, we make it possible for them to work for their living -- in order to raise their spirits at the same time we support them. So that they support themselves in an honorable manner and not be embarrassed. This is the highest level of tsedaqa: The highest level above which there is none other -- that is when one supports the Jew who is poor, and gives him a present or a loan, or makes him a partner, or creates work for him, in order to strengthen him so that he won't need others and won't need to borrow. (Laws of Gifts to the Poor 10:10)
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