Jewish Wealth (15:11)

Once upon a time, a wealthy chassid received a letter from his Rebbe about a fellow chassid who was in desperate need of 200 rubles. True, the wealthy disciple regularly contributed to his Rebbe’s charitable activities, but this particular request arrived at a financially inconvenient time. After some deliberation, the chassid decided that he was unable to respond positively to the request.
Soon thereafter, the chassid’s fortunes began to falter. First, one business venture failed, and then another, and before long he had lost everything.

“Rebbe,” he cried, when he was finally granted a private audience, “I know why this has happened. But was my sin so terrible to deserve so severe a punishment? And is it right to punish without warning? If you would have told me how important it was to give the rubles, I would have carried out your instructions to the letter!”

“But you haven’t been punished in any way,” replied the Rebbe. “What do you mean I haven’t been punished? All my wealth has been taken from me!” “Nothing that was yours was taken away,” explained the Rebbe. “You see, when my soul came down to earth, a certain amount of money was allotted to me for use in my holy work. However, since my days and nights are taken up with; prayer, the study and teaching of Torah, and counseling those who come to me for guidance, I am left with no time. So Heaven decided that these resources be placed in the trust of a number of ‘bankers –people’ who would recognize their duty to support my work. When you failed to carry out your role, my account with you was transferred to another banker.”

This week’s reading mentions the mitzvah of tzedaka more than once. Usually translated as charity, tzedakah is so much more.  Charity is understood to be an act of love, kindness, and compassion. But tzedakah is a duty, a privilege, an act of justice. So while a philantrophist might decide to be generous, for the Jew it is his identity card.
The term Tzedakah actually means righteousness and justice. So when a Jew contributes his time and resources, he is not being benevolent, he is doing what is right and just.
Our world is flagrantly dichotomized into two groups, one that enjoys prosperity, the other suffering from poverty. This inequality is so clear, that it has long been (as it is presently) used as campaign demagoguery by politicians (i.e., Two Americas). What is Judaism’s view on this unfair distribution of wealth? At first glance, it would seem that the Torah rejects the notion that worldly assets rightfully belong to the privileged few, who may, if they so decide, share their good fortune. This would run counter to the concept of righteousness. 
Another view, commonly accepted (especially by those not blessed with wealth) is that the unequal distribution of the earth’s resources is a travesty. Having more than one’s share is an injustice. Giving to the needy is not a good deed worthy of applause, but the rectification of a wrong. Jewish tradition rejects both these views. According to Torah law, giving to the needy is a mitzvah, at the same time it is a praiseworthy deed. Wealth is not a crime, but a blessing from G-d. One who has been specifically entrusted with material excess should regard himself as G-d’s banker,  privileged with the role of administering His resources. Hashem could have allotted portions of His vast treasures to all people equally. But then the world would have been nothing more than a showcase for G-d’s munificence. G-d wanted a dynamic world, a world in which man too is a creator and provider. A world in which human beings who can choose between fulfilling or reneging on their role.

That is why Jewish law requires every individual to give tzedakah, even one who is himself needy. Because if the purpose of tzedakah were merely to remedy the “unfair” distribution between rich and poor, this law would make no sense. Tzedakah however, is the opportunity granted to every person to become a partner with G-d in creation, and everyone has an equal share in that endeavor. 

In truth, man is a natural giver. After all, he was created in the Divine Image, and giving seems to be His constant business. The greater challenge is how to give: to convey to the recipient of our gift, how grateful we are for having been granted the opportunity to do so. As our Sages so insightfully commented, “More than the rich man does for the poor, the poor does for the rich man.” After all, the giver is only providing temporary respite; the receiver is distributing eternal reward.