The Zera Shimshon, Rav Shimshon Chaim ben Rav Nachmon Michoel Nachmani, was born in 5467 (1706/1707) into an illustrious family with great Rabbinical lineage. He served as Rav of Modena, Pisa, Sayna and Reggio, Italy. His Seforim were named, Zera Shimshon (al HaTorah) and Toldos Shimshon (Pirkei Avos). He passed away on the 6th of Elul 5539 (1779). His passionate plea and promise regarding learning his Chiddushim:
“I implore of you with ten terms of supplication to choose from my Chiddushim (novella) the piece that finds favor in your eyes, for your learning will sooth my soul etc...
“This righteousness will stand by you forever – to ‘eat’ in this world, and be satiated in the next. In this merit, Hashem will repay you with children, health and sustenance.
“...and now my brothers and friends etc. do a true kindness, and with your eyes you will see children and grandchildren surrounding your table, houses filled with all that is good, wealth and honor will not cease from your children...”
The stranger who is with you will ascend higher and higher, while you descend lower and lower (28:43).
In the book of Genesis, Yaakov had a prophetic vision of angels ascending and descending a ladder from the ground to heaven. These angels weren’t Hollywood extras with fluorescent tubes over their heads. They were spiritual guardians, the protecting forces of four great kingdoms. Four kingdoms that would in time dominate and exile the Jewish People. Chronologically they are Babylon, Persia, Greece and Rome.
In his dream Yaakov saw the angel of Babylon ascend the ladder 70 steps before descending. The Jewish People were in the Babylonian exile for 70 years. The protecting angel of the Persian and Median Empire then climbed up 52 steps on the ladder before he descended. The Jewish People were in exile in Persia for 52 years. Following that the angel of the Greek Empire climbed 180 rungs. Finally, the protecting angel of the Roman Empire climbed up the ladder, but he didn't come down. Yaakov feared that this final exile would never end.
However, there are some places where even angels should fear to tread. G-d had promised Yaakov that even if he [Rome] will rise up like an eagle and make his nest among the stars, even from there I will bring him down. (Ovadia 1:4) We are still in that final exile, in the softly asphyxiating embrace of Rome’s spiritual heirs, and the Jewish People clings to but a small morsel of this world. But however high rides this seemingly invincible fourth empire, it will eventually come crashing down.
The stranger who is with you will ascend higher and higher, while you descend lower and lower. When describing the ascent of the nations over the Jewish People in this week’s portion the Torah uses the expression higher and higher. However, when the positions are reversed, the Torah states you shall only be above.
The Jewish People can fall very far. Our history is bloodstained physically and spiritually with many disasters. Many have been the times when the world claimed that we were "out for the count." Yet, however high the guardian angels of Greece, Rome and their heirs may rise, these are only relative events. They rise higher but can never reach the highest heights. On the other hand, when the Jewish People are finally redeemed it will be clear that we shall only be above. Because above the sky is the limit where angels fear to tread.
Maaser Ani
And they shall eat in your cities and will be satisfied (26:12)
This passuk speaks about the Mitzva of Ma'aser Ani, tithing for the poor people, as the passuk earlier says that it goes to feed the Levi'im, the converts, the widows and the orphans. The Mishna says (Avos 5:8), that during four periods of time, plague increases. Two of those times are during the fourth and seventh year (of the Shemita cycle) due to peoples' withholding of Ma'aser Ani which is supposed to be given out during the third and sixth year.
The question is that where do we find death mentioned as a punishment for withholding Ma'aser Ani? Also, what does plague 'increases' mean? Why doesn't the Mishna simply state that plagues come to the world at these times due to the reasons mentioned?
Remarkably, although death is not explicitly written in the Torah regarding one who holds back tithing that belongs to the poor, based on the Medrash's interpretation of the passuk in Mishlei (22:22), the passuk is in fact saying that one who does not give the Ma'aser Ani that he is supposed can ר"ל be punished with death.
The passuk says, אל תגזל דל וגו' ואל תדכא עני בשער, "Do not steal from the poor etc. and to not rob from a pauper in the gate". The Medrash (see Medrash Bamidbar Rabba 5:2) explains that robbing from a pauper in the gate refers to withholding Ma'aser Ani from poor people. This wording refers to the actual wording of the Torah when it commands us to give Ma'aser Ani. The wording is, ואכלו בשעריך, literally, they shall eat within your gates (i.e. your cities).
Immediately thereafter, the passuk in Mishlei continues (22:23) and says, "For Hashem will fight their fight and He will steal the soul of those that wish to steal from them". Based on this, there is a clear source that says that stealing Ma'aser Ani can cause death ר"ל. This then, would be the source of the Mishna. What the Mishna means when it says that plague increases, as opposed to simply saying that plague comes to the world, is as follows:
Hashem wants the punishment to come in a manner that the reason for it's coming is clear to all. The Mishna preceding this Mishna (5:7) writes that plague comes to the world to kill those that were supposed to die at the hand of Beis Din and these punishments were not carried out. (It is important to note that when this does happen, good people as well, pass away, for a number of reason. One, so that free will is not diminished, two, to protect the embarrassment of those who are dying for their sins.)
Therefore, plague is not unique to these times (fourth and seventh year) nor is it a unique punishment for these sins only (of withholding Ma'aser Ani). For this reason, should plague come to the world in a normal manner, people could assume that it is due to severe sins such as violation of sins liable of Kares, desecration of Shabbos, adultery and the likes. This is why the Mishna emphasizes that plague 'increases', that there is a distinctive increase at these times and not the simple plague that comes to weed out sinners. The reason for this noticeable increase is so that the reason for this punishment should be understood and not overlooked.
Rabbi Asher Sinclair
14 DAYS UNTIL UMAN
