By: Rabbi Richard Borah
Maimonides, in his great work the Mishneh Torah, states that a person is obligated to make a ‘suedah’ according to their means (“אשר תמצא ידו”), and to give two types of food to one friend (“משלוח מנות”). Maimonides follows this law with a description of the obligation to give to the poor on Purim. He states:
[A]nd one is obligated to give to the poor on the day of Purim. No less than two poor people. Give to each one a gift, or type of prepared food (“תבשיל”) or type of food (“אוכלין”).
Maimonides continues in the next ‘halacha’:
It is better for a person to increase gifts to the poor (“במתנות אביונים”) rather than to increase the ‘seudah’ or the ‘m’shloach manot’ because there is no greater or more glorious joy than to bring joy to the hearts of the poor, the orphans, the widow and the converts. To bring joy to these people in misery is similar to the ‘Shechinah’ as it states: “To revive the spirit of the fallen and to revive the heart of the crushed.”
Rabbi Yosef Dov, Ber Soloveitchik (“the Rav”), in sefer Harerei Kedem, comments on this series of laws in the Mishneh Torah, and raises some interesting questions:
This concept that the giving of ‘matanot l’evyonim’ is a great and glorious joy requires study, but [also] what is the concept [that would explain Maimonides’ statement] regarding ‘matanot l’evyonim’ in saying that ‘matanot l’evyonim’ is greater than any mitzvah of Purim? …It is surprising [that Maimonides states] the ‘mitzvah of matanot l’evyonim’ is greater than the other ‘mitzvot’ of the day: greater than ‘m’shloach manot,’ greater than thesuedah and greater than the reading of the Megillah! What is the reason that ‘matanot l’evyonim’ is a greater and more glorious ‘mitzvah’?”
It seems the Rav is troubled by two ideas:
(1) Why does one even compare ‘matanot l’evyonim’ to the other ‘mitzvot’ of Purim as if they are on some type of scale of importance? Usually, each ‘mitzvah’ stands on its own and is not compared in terms of greatness with other ‘mitzvot.’
(2) If you are going to ‘rate’ the Purim ‘mitzvot,’ why is ‘matanot l’evyonim’ the greatest of them? And why does it constitute the “greatest joy” of all possible joys, as Maimonides states: “because there is no greater or more glorious joy than to bring joy to the hearts of the poor, the orphans, the widow and the converts.”
The Rav addresses the first question in sefer Harerei Kedem by explaining that the two Purim mitzvot of giving gifts to the poor (‘matanot l’evyonim’) and sending food to friends (“m’shloach manot’), are both parts of the same ‘mitzvah’ of joy on Purim (‘simchat Purim’). The Rav states:
It seems that an explanation for the Rambam’s words is that ‘the mitzvot of suedah, m’shloach manot’ and ‘matanot l’evyonim’ are one ‘mitzvah’ in essence, included in the ‘mitzvah’ of the joy of Purim and that all of them are part of the ‘mitzvah’ of the joy of Purim: the ‘suedah’ being the core of the ‘mitzvah’ to have a joyful drinking party (‘ha’mishte v’simcha’) and also the ‘mitzvah’ of the ‘m’shloach manot’ is a part of the mitzvah of seudah. Maimonides shows us this by stating in the beginning of the ‘halacha’ describing [the ‘seudah’]: “How is the ‘suedah’ carried out?” And then Maimonides continues in the description of this ‘halacha’ to describe the details of the suedah and of ‘m’shloach manot.’”
The Rav continues to explain that the ‘mitzvah’ of ‘matanot l’evyonim’ is also a part of the ‘mitzvah’ of the ‘simcha’ of Purim, similar to the ‘mitzvot’ of ‘suedah’ and ‘m’shloach manot.’ This giving of gifts of money and food to the poor is not simply a form of ‘tzeddakah’: it is a part of the ‘simcha’ of Purim, similar to the ‘suedah’ and ‘matanot l’evyonim’. This giving brings a profound addition to the ‘simcha’ of Purim and is of the highest value and the greater enjoyment to the person. The Rav explains,
Also ‘matanot l’evyonim’ is for the sake of ‘simchat Purim’ [as Maimonides states] “there is no greater or more glorious joy than bringing joy to the poor …for the ‘mitzvah’ is to bring joy to oneself and to others with him, and for this reason it is written that the ‘mitzvah’ of ‘matanot l’evyonim’ is greater than all the others “since there is no greater joy than the joy of bringing joy to the hearts of the poor….
The Rav goes on to refer to Maimonides’ statement in Hilchot Yom Tov, that when a person eats and drinks (to partake in the ‘simcha’ of a ‘Yom Tov’), he is obligated to provide for the convert, the orphan and the widow and the other downtrodden people, “for one who only concerns himself with the needs of his family; this is not a ‘feast of mitzvah,’ but a ‘suedat krisoe’ (“a feast of the belly”). The Rav brings other examples to show that it is the “Jewish standard,” that whenever a designated celebration or offering is partaken of by an individual or a family, there is a requirement to reach out to the unfortunate and struggling members of the Jewish community and invite them to join in the festivities. The statements of Maimonides about the ‘seudah’ of Purim certainly are consistent with this idea. However, there is a unique quality that distinguishes the Purim inclusion of the poor and unfortunate in the joy of Purim, from the inclusion of the poor in the other ‘yom tov’ feasts. The difference is that on Purim this act of kindness is not simply an obligation or an act of justice, it is an act that brings the greatest joy. This inclusion of the poor in the feast has the status of being a key component in the obligatory ‘simcha’ of Purim; and as Maimonides explains it, the greatest of the joys of Purim and perhaps the greatest of all joys. This joy of giving to the unfortunate members of Klal Yisrael needs to be explained. Few would describe the act of giving to the poor as their ‘greatest joy.’ Although the Jew is by nature and training, compassionate and empathizes with the suffering of his fellow Jew, for the most part, ‘tzeddakah’ is seen as an act of kindness, of justice and an obligation. It is not the first thing one thinks of when reflecting on the greatest source of joy of the Purim experience or, for that matter, the greatest of all life’s joys.
So how can we explain this great joy that results from “matanot l’evyonim”? How can we understand it and experience it? Maimonides expresses an idea that may be the key to understanding this phenomenon. The Mishneh Torah’s description of this halacha, states that “to bring joy to the heart of these unfortunate people (האמללים), is similar to the Divine Presence (דומה לשכינה), as it says, “to revive the spirit of the fallen and to revive the hearts of the crushed.” We know that there is a directive in the Torah, ‘הלכת בדרכיו,’ to walk in the ways of G-d, to imitate His “ways,” as we see them expressed through G-d’s intervention in the world. As He is just, we should be just. As He is merciful and slow to anger, we should strive to do likewise. Maimonides’ term, ‘דומה לשכינה,’ is consistent with this idea. But what does imitating the ways of G-d have to do with great joy?
What is Joy?
Why is acting is a manner ‘domeh l’Shechinah’ such a profound joy to the person? Why does it exceed all other joys of life as Maimonides states in the laws of Megillah,
‘שאין שם שמחה גדולה ומפוארה’, “there is no greater or more glorious joy…”? Let us begin by analyzing what joy is. All normal people strive to have joy in their lives. The pursuit and experiencing of joy is something unique to the human being. Joy is different from simple pleasure in that it seems, animals can also experience. Pleasure is a physical experience associated with the sensual responses such as taste, smell, touch, and feel. But joy is an experience of the personality that brings fulfillment in a different way. Although it is often associated with physical pleasure, it certainly does not have to be. It is possible that great joy can come with great pain (giving birth and completing a marathon comes to mind). Finding out that others have succeeded (or failed), that can bring great joy, although there is no sensual response. What is at the core of all these joyous experiences?
The human being is unique among living things in that he or she has the ability to place value on things. This valuing of things is highly individualistic. Some people value being clean and neat so highly, that they get a huge rush of joy when their house is ‘spic and span.’ Some people value wealth so highly that they experience great joy in obtaining riches even under the most unjust and cruel of circumstances. Some value beauty so highly that they would joyously give up all other pleasures to obtain it. In this way, the human is very different from any other being. Most dogs, cats, horses and birds of a species have very similar pleasures and pursue very predictable courses of action. Humans however, have a great deal of variety in what they value, and therefore in the joys they pursue. Joy occurs when a person experiences the realization of something they highly value, whether it includes pain, pleasure or neither of these. The degree of the event’s value to the person, determines the intensity of the joy. Conversely, the experiencing of something of low or no value results in boredom or indifference. The experiencing of something that lessens or destroys something we value is experienced as anguish, sadness or despair (the opposite of joy).
If we explain joy as the experiencing of something of value to a person, and “great joy,” as the experiencing of something of great value to the person, the question now before us is: ‘How is a person’s acting in a manner ‘similar to the Divine Presence’ (‘דומה לשכינה’) in helping the poor, unfortunate people of Israel, be something of such high personal value that its joy would exceed all of his or her other joys?
What is Acting Similar to the “Shechinah”?
The next step in understanding the relationship of acting “דומה לשכינה” to great joy is to understand what it means to act in a way “similar to the Shechinah”. The concept that man can imitate the ways of G-d is very difficult, philosophically. The root concept and belief of Judaism is expressed in the ‘Shema’ in which we affirm that, “G-d in one.” This does not simply mean that G-d is singular (i.e., that there is not more than one G-d). “G-d is one,” describes, according to Maimonides, is that G-d is an absolute unity without parts or characteristics. Maimonides states in his Thirteen Principles of Faith:
[G-d], the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species [which encompasses many individuals], nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, G-d is a unity unlike any other possible unity.
Maimonides makes clear, in many works including, The Guide for the Perplexed, that it is blasphemous to conceive of G-d as possessing of a body, of emotions or even of possessing knowledge. These characteristics would be ‘parts of G-d,’ and would violate the concept of a perfect unity. This absolute unity of G-d is therefore, according to Maimonides, unknowable to the human mind. If this is the case, we have a great difficulty understanding the idea of acting ‘דומה לשכינה.’ When we are merciful we are not imitating G-d’s mercy, since for us, mercy is a “trait” that we possess, but when G-d acts in the world in a way that to us appears as His acting from a trait of “mercy,” it is really a result of His unity and definitely not the result of a separate trait of mercy.
This problem has been addressed by Maimonides in The Guide for the Perplexed, when it explains the human-like descriptions of G-d found in the Torah. Maimonides explains this by clarifying that when the Torah states that G-d is acting with mercy or some other trait, it does not mean that G-d possesses that trait, but that his actions take a form that appears to us, from our human perspective, as resulting from G-d’s mercy or some other trait.
So what we must say is that when the actions of G-d are imitated by man, although the actions of G-d are not the result of a trait of mercy, (as G-d has no traits), the imitation of these actions by man will instill and reinforce desirable human traits within the person. We imitate G-d’s actions, not G-d’s traits (since He has no traits), and as a result, we develop desirable human traits such as justice, mercy, kindness, patience, etc...
This analysis has now taken another step. In the first step we clarified the roots of “joy” as being distinct from pleasure and connected it to the occurrence of something of high value to the person. We then clarified the concept of ‘דומה לשכינה,’ explaining that this is the imitation of G-d’s actions which creates excellent traits in the human being. But to address our original inquiry, we still need to answer the key question: How does this acting ‘domeh l’Shechinah,’ bring about great joy in the person?
Which Person Values Acting “Domeh L’Shcheenah” Above All Things?
We can now state our question as follows: Why is acting in a manner similar to G-d’s acts of the highest value to a person? To address this final step in answering our question, I would like to narrow and restate the question as follows: Under what conditions is acting in a manner similar to G-d’s acts of the highest value to the person?
This restating of the question is key, in my opinion, because it is certainly not true that for all people (Jewish or not Jewish), in all circumstances, acting in a manner similar to G-d’s acts, is of the highest value (and therefore greatest joy), to the person. For most people, there are many other things of much higher value. Who is the person who values acting in a manner similar to G-d’s acts as the highest value? I would like to suggest that there is only one type of person that will place acting ‘דומהלשכינה’ at the pinnacle of value: This person is the ‘אוהב ה'’ (‘the lover of G-d’).
What is of the Highest Value to the “Ohaiv Hashem”?
The ‘אוהב ה',’ the lover of G-d, has a continual desire to draw close to the Creator. This concept of approaching the Creator is also difficult to understand. What is this experience; Maimonides describes it in the Mishneh Torah, as follows:
When a person contemplates His wondrous and great deeds and creations and appreciates His infinite wisdom that surpasses all comparison, he will immediately love, praise and glorify [Him], yearning with tremendous desire to know [G-d’s] great name, as David stated: “My soul thirsts for the Lord, for the living G-d.”
The ‘אוהב ה'’ seeks at all times to contemplate the greatness of G-d by reflecting on the creation and its wondrous qualities. This person will always strive to be occupied with two things only: (1) increasing his or her knowledge of G-d; and (2) serving G-d according to that knowledge.
Maimonides states in The Guide for the Perplexed, regarding this:
David therefore commands his son Solomon these two things and exhorts him earnestly to do them: to acquire a true knowledge of G-d and to be earnest in His service after that knowledge has been acquired. For he says, “And thou, Solomon my son, know thou the G-d of thy father, and serve him with a perfect heart….”
These two activities of increasing knowledge of G-d and serving G-d according to that knowledge are of the highest value and, therefore, the greatest joy to the ‘אוהב ה'.’ It is through these two activities that the ‘אוהב ה'’ deepens his contemplation of G-d which brings him the most joy. Perhaps now, we can explain how the ‘אוהב ה'’ serves G-d by raising the spirits of the downtrodden peoples through the mitzvah of ‘matanot l’evyonim.’
“Chesed”/Loving-kindness As a Pattern of the Creation
What is of highest value to the ‘ohaiv Hashem,’ is to clarify and deepen his or her contemplation and understanding of G-d. As Maimonides states in many places, the direct conception of G-d’s oneness is not possible for the human mind. His contemplation is focused on the creation of G-d and the patterns within it. Through study of the creations of the Torah and the world and the practice of the law, this contemplation is deepened and the individual’s connection with G-d is strengthened. As Maimonides states in The Guide for the Perplexed:
The true worship of G-d is only possible when correct notions of Him have previously been conceived. When you have arrived by way of intellectual research at a knowledge of G-d and His works, then commence to devote yourselves to Him, try to approach Him an strengthen the intellect, which is the link that joins you to Him.
Observance of the ‘mitzvot’ are also, for the ‘אוהב ה',’ a great means to deepened contemplation of G-d as their performance brings to the mind to reflect on certain aspects of G-d’s creation and the forms and patterns within it. As Maimonides states:
We must bear in mind that all such religious acts as reading the Law, praying, and the performance of other precepts, serve exclusively as the means of causing us to occupy and fill our mind with the precepts of G-d, and free it from worldly business; for we are this, as it were, in communication with G-d, and undisturbed by any other thing.
Loving-kindness (‘חסד’), is a fundamental pattern of G-d’s action and the pattern of His creation as He provides for the needs of His creatures. As Maimonides states:
Loving-kindness (‘חסד’) is practiced in two ways: first, we show kindness to those who have no claim to it whatsoever upon us; secondly, we are kind to those to whom it is due, in a greater measure than is due to them. In the prophetic writings the term ‘חסד’ occurs mostly in the sense of showing kindness to those who have no claim to it whatsoever. For this reason the term ‘חסד’ is employed to express the good bestowed upon us by G-d: “I will mention the loving-kindness of the Lord.” On this account, the very act of the creation is an act of G-d’s loving-kindness.
We can see that the act of loving-kindness, when performed by a person, not only assists the recipient of this act, but provides for the person performing the kindness an experience of contemplation and reflection upon this fundamental element of the creation. Specifically, the loving-kindness of G-d for the downtrodden is a fundamental pattern of His creation. Regarding showing ‘חסד’ towards the vulnerable and struggling peoples, Maimonides states in the Mishneh Torah:
A person is obligated to show great care for orphans and widows because their spirits are very low and their feelings are depressed…. How should one deal with them? One should only speak to them gently and treat them only with honor…. There is a covenant between them and He who spoke and created the world that whenever they cry out because they have been wronged, they will be answered as it states, “When they cry out to Me, I will surely hear their cry.”
Loving a convert who has come to nestle under the wings of the ‘Shechinah’ fulfills two positive commandments: one, for he is also included among the ‘neighbors’ whom we are commanded to love; and one because he is a convert and the Torah states, “and you shall love the converts”. Thus G-d has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as it states: “and you shall love G-d, your Lord.” The Holy One blessed be He, Himself, loves converts as it states, “and He loves converts.”
In imitating this pattern of loving-kindness to the downtrodden, the “אוהב ה'” more deeply contemplates a fundamental pattern of the creation and draws near to the Creator. Therefore, the assistance of the poor through the ‘mitzvah’ of ‘matanot l’evyonim’ is a great joy to the ‘אוהב ה',’ as it brings him to deeply reflect on the great pattern of loving-kindness that G-d has placed in His creation through the structure of the Torah and of nature, in which He provides for the needs of His creatures.
The Connection of Loving-kindness and Matanot L’Evyonim to Purim
A Jew should always strive to draw closer to G-d through study and practice. This should be every Jew’s greatest desire and greatest joy. As we have said, since the practice of taking care of the downtrodden members of ‘Klal Yisrael’ is a central element in the pattern of G-d’s creation (as described in the Torah and through the prophets), it should always be our greatest joy to be involved in this activity and by doing so increase our focus and understanding of this key part of G-d’s creation, drawing us deeper into contemplation of Him. Unfortunately, this joy of understanding G-d’s ‘חסד’ better, by doing our own “חסד” (i.e., acting ‘דומה לשכינה’), is not always at the pinnacle of our desires. Few have reached the level where the contemplation of G-d’s creation and the joy of reflection upon it, fills us with our greatest joy. We are not at the level of ‘אוהבי ה',’ lovers of G-d. Perhaps it is because of this lack that the inclusion of the poor and unfortunate people of the ‘klal’ in our festivities is usually expressed as an obligation, but is not described as our ‘greatest joy.’ But on Purim it is different.
Purim - A Day of Ahahat Hashem for Every Jew
On Purim, “the veils are lifted.” The subtle pattern of G-d‘s hand in the world is glimpsed, and at least temporarily, the state of mind of the ‘אוהב ה',’ can be experienced by all members of ‘Klal Yisrael.’ On Purim, something quite unique happened to the Jewish people. The Jewish people of Persia were estranged from Torah and even joined in the debauchery of Achashverosh’s drinking festival, in which he grossly misused the vessels taken from the Holy Temple. But when Persia’s Jews experienced the unfolding of the Purim drama and how their impending destruction by Haman and “turned on its head” and instead resulted in the destruction of Haman the Amalekite, and the Jews other would-be exterminators, they glimpsed the “hand of God” and were filled with love for their Creator.
Regarding this special quality of Purim, Rabbi Pinchas Stolper writes of his Rebbe, Rav Yitzchok Hutner’s (zt’l) discussions of why Purim will endure as a holiday after the coming of the Messiah, while the other holidays will cease:
When the night of exile will be banished with the rising sun of the coming Messiah, when in the End of Days the presence of the Hand of G-d will be seen in all its strength and glory, G-d’s presence will be so obvious that we will no longer require the “lights” provided by our holidays to enable us to perceive His guiding Hand in historical events. …There is however, one exception. On Purim, during the long night of exile, the Jewish People developed the special talent to recognize G-d’s Providence, even when concealed. This will remain our eternal possession even after the sun of the Redemption will rise.
On the day of Purim we all can, to some extent, glimpse the glory of G-d and experience a day of “ovayd mey ahavah” “serving G-d through love.” Once this transformation comes over us, we long to get closer to G-d. As Maimonides explains, this is done through the contemplation of His creation and the wondrous patterns within it. By imitating these patterns we draw close to Him. On the day of Purim, this is our greatest desire. On Purim we all long to act ‘דומה לשכינה’—similar to the Divine Presence—to help us draw close to G-d. So when we give to the poor and downtrodden on Purim and our act of loving-kindness resembles the acts of G-d we have our greatest joy. We have drawn close to Him through this great mitzvah. Perhaps giving to the poor and reviving their spirits is not our greatest joy on other days. But on this day—a day of love of G-d, of walking with G-d and of imitating G-d to draw close to him—there is nothing that brings us greater ‘simcha.’
We can now explain why Maimonides saw fit to express in the law regarding ‘matanot l’evyonim,’ the concept of acting ‘דומה לשכינה’ in performing this ‘mitzvah’ and it being our greatest joy. On Purim, when we are transformed to a state of ‘אהבת ה',’ similar to the transformation that took place with the Jews of Persia, on this day we long to be close to G-d and to act ‘דומה לשכינה,’ by reviving the spirits of the poor and despairing members of ‘Klal Yisrael.’ This is the core of our Purim ‘simcha’ and our “greatest joy”.
A Final Note
My Rebbe, Rabbi Yisrael Chait, shlita, once mentioned that there is philosophical ‘חסד’ and personal ‘חסד.’ Although, he said, we all want people to be kind to us due to their personal feelings for us; this is not necessarily the best type of ‘חסד’ for either the giver or the receiver. Although it is gratifying to be treated kindly out of personal feelings, when kindness is dependent upon one’s feeling towards another, it is fragile and unpredictable. Love can turn to hate or indifference quickly. The giver can feel unappreciated by the recipient and turn away. The recipient can feel a great debt of personal gratitude, and end up being resentful for owing so much to the giver. Also, when “חסד” is of the personal kind we tend to help those we can identify with; those people who we share some common bond with. People who have experienced a particular hardship are moved to help those going through a similar hardship. This results in many people in great need, who we do not share a common bond with, being left to their suffering and despair with little assistance. This is not the will of God. But, when one acts with “חסד” towards another, with an eye to being ‘דומה לשכינה,’ the giving is not because the recipient is worthy of it, or because the giver expects gratitude or can identify with the recipient. It may not seem as personal but it is, in Rabbi Chait’s opinion, a higher quality of ‘חסד’ for all involved. This philosophical ‘חסד’ is not cold. It does not mean that the giver does not feel compassion and understanding for the receiver‘s unfortunate situation. Without this sensitivity the giver of the ‘חסד’ would not be very effective in helping those in need. What is does mean is that, although these kindly feelings are there, the main motivation for the giving is to act ‘דומה לשכינה,’ and through this action to draw closer to G-d. This higher motivation should also not be confused with those who look to help the most unfortunate because they are seeking some greater reward from G-d for their good works. This motivation of reward is quite different from the longing to draw close to G-d which motivates the ohav Hashem.
