A True Market Price (27:2)

Just prior to the close of Leviticus, the third Book of the Torah, we are given a lesson in charitable donations. The law takes an unexpected twist when an individual pledges to contribute, but instead of citing a sum he says, “I promise to give the value of a particular man, woman, or child.” In each of these cases the Bible sets a fixed rate in which each age and gender group is assigned a specific ‘value’.

Although this sounds like a practical suggestion, obviating the necessity of evaluating each individual separately, it also seems highly unfair. For why should we employ an equal “market price” for an accomplished scholar and an unskilled laborer, only because they happen to be affiliated by the same sex and age? Perhaps the following story can shed some inspiration.

Rabbi Hillel of Paritch was one of the great scholars to join the new Chassidic movement. As a young man, Reb Hillel had heard of the charismatic founder of Chabad, Rabbi Schneur Zalman of Liadi. For a long time, he tried meeting the Chassidic master, but the opportunity seemed to forever elude the young prodigy. No sooner would Reb Hillel arrive in a town that Rabbi Schneur Zalman was visiting, only to be informed that the Rabbi had just left.

Finally, he managed to locate Rabbi Schneur Zalman’s lodgings before the Rebbe was due to arrive. In order to ensure he would actually meet the Rebbe, Reb Hillel crept into Rabbi Schneur Zalman’s room and hid under the bed, determined to make the acquaintance of the one he had long sought.

In anticipation of his encounter, Reb Hillel had “armed” himself with some of his scholarly achievements. At that time, the young Rabbi was studying the Tractate of Erchin or Appraisals, the section of Talmud which outlines the process of how one evaluates charitable pledges. Reb Hillel had an insightful question on the subject which he had rehearsed in order to discuss it with the Rebbe.

Soon, Reb Hillel heard the Rebbe enter the room, but before he could emerge from his hiding place, he heard Rabbi Schneur Zalman exclaim, ”If a young man has a question regarding Appraisals, he had best first assess himself.” Instantly, Reb Hillel fainted. When he came to, Rabbi Schneur Zalman had already left ... and the two never got together.

This leads us back to our question of why the Torah would lump so many diverse persons of varying talents into one category. An even greater challenge is the one that faces the individual who is by all yardsticks superior to another fellow. How can he view himself as worth no more than someone else when he knows he is in fact more accomplished?

Here is the answer supplied in Rabbi Schneur Zalman’s remark, “If one has a question regarding Appraisals,” if you find it difficult to comprehend the Torah’s evaluation of human worth, you had best take a long, hard look at yourself. The true value of a person is not where he is today. According to the Torah, a more accurate assessment should be based on how far you’ve progressed in your own life.

Imagine a scale of 1 to 100 that measures the value of human beings. Some people by accident of birth can be pegged at 75 on the scale, while others score in at number 40. The first fellow relies on his innate ability, never tapping or unearthing the hidden talents he never even knew he possesses. His growth is negligible and maybe he adds another 5 points to his value index. His neighbor however knows that he must struggle to succeed. He develops good work habits, he overcomes inherent deficiencies and he notches 30 more points on his personal portfolio of ‘human worthiness’. Sure, the first person is still 10 points ahead but who would you want on your team? And can anyone judge the effort harnessed in someone else’s life journey? Can we ever evaluate their struggle? So before we decide that someone is inferior, “He had best first assess himself.”