Purim:
Sefer Ohr Hameir quotes Chazal (Yalkut Mishlei 942, see also Teshuvos Harashba, Chelek 1, 93) as saying that even after all other holidays are cancelled, Purim will remain. He explains that this is true because every year on Purim, the same illumination that occurred in the days of Mordechai and Esther is reawakened, and this will always be true.
He says that this is why there is a mitzvah to give tzedakah on Purim, as charity has the power to arouse this Divine light and it has the ability to save us from the Satan and all forms of evil because “tzedakah saves from death.”
Giving Tzedakah With Joy:
The Kedushas Levi (Kedusha Shniya L’Purim) expounds at length about the importance of giving tzedakah on Purim. He says that although one should give charity all year, one should be especially joyful when giving tzedakah on Purim because when one shows kindness to a poor man on Purim, Hashem acts kindly in turn to him, to all living beings and to all Divine entities. This causes an increase in joy in all worlds.
He quotes the Baal Shem Tov zy”a as explaining the pasuk in Tehillim (121:5) that states “Hashem is my shadow” to mean that just like a person’s shadows mimics what he does, Hashem mimics the way we act, so to speak. Therefore, if we treat others kindly and provide them with joy, He treats us kindly and gives us joy.
He goes on to say that this creates joy even in the Upper Worlds and when the soul of the person who gave charity ascends to Heaven, all the angels and all the departed souls hug and kiss him in thanks for the joy that he created for them.
He concludes, “Praiseworthy is the man who creates a nachas ruach for his Creator and who is very happy to do all mitzvos, especially the mitzvah of tzedakah and matanas l’evyonim, and who gives it with much joy. Do not, chas v’shalom, think that you should be stingy because you are losing money when you give it away to the poor. Rather, since you are doing chesed in all of the worlds, Hashem will increase your worth 1,000 times and He will bless you, as He has promised...This is especially true because giving matanos l’evyonim creates a great abundance of goodness in this world...Therefore, since you are creating goodness in this world, it is certain that you will receive wealth and honor in order to serve Him...”
Tzedakah Leads to Teshuva:
The Noam Elimelech (Parshas Vayeishev) writes: “There are some people whose actions are corrupted. However, since they naturally have a good heart and an inclination to help others, they are drawn to do teshuva. This is as Dovid Hamelech says (Tehillim 23:6): ‘Only good and chesed pursues me all the days of my life and I will live in Hashem’s house for the length of my days.’ This means that even if the only thing one has is the middah of chesed, it will pursue him all his life and draw him to do teshuva.”
Tzedakah Atones for Sin:
We learn from this that tzedakah and chesed has the power to bring a person to do teshuva and atone for his sins. This is also seen from the pasuk (Daniel 4:24): “And your sins with tzedakah will be redeemed.” My grandfather, the Kretchnifer Rebbe zy”a states that this also hinted to in the Mishnah (Zevachim 5:8) that says that the blood of the Korban Pesach should be placed “k’negged hayesod” (on the foundation of the Mizbeach). This is a hint that tzedakah can even atone for sins that affect the foundation of the world.
Matanos L’Evyonim In Memory of Moshe Rabenu:
The Medrash (Esther Rabbah 7) relates that Eliyahu Hanavi went to Moshe Rabenu and told him about Haman’s decree. He asked him to daven for the decree to be annulled. Moshe replied, “Is there anyone in the world who will daven with me?” Eliyahu told him, “There is a tzadik named Mordechai who will.”
Moshe asked Eliyahu to tell Mordechai to daven, and he did. Moshe and Mordechai davened at the same time and through their joint prayer, the nation was saved.
The Alshich Hakadosh (Esther 9:22) and the Ralbag write that because of this, Mordechai decreed that Matanos L’Evyonim should be given every year on Purim for Moshe’s neshama.
Hashem Fulfills the Mitzvah of Matanos L’Evyonim:
Sefer Pri Tzadik (on Purim, Ois 1) writes that Hashem Yisborach fulfills all the mitzvos of the Torah. He fulfills the mitzvah of Matanos L’Evyonim, and provides for anyone who stretches out his hand to Him by sending yeshuos in all areas.
Don’t Give Up When Collecting Money:
Purim is a time when many devoted people make the rounds, collecting money for various causes and Matanos L’Evyonim. It is, therefore, appropriate to relate the following story:
The Meor Einayim zy”a would travel from city to city, collecting money for pidyon shevuyim. He once spent quite a while on the road, going from city to city, but he was not successful in raising the amount he needed. His yeitzer hara then began to assail him and say: You did the wrong thing. You wasted time that could have been spent learning Torah, and you didn’t even gain anything from it. It would have been better for you to remain at home, busy with your learning and davening. These thoughts led him to conclude that he should return home to Chernobyl at once.
On his way home, he stopped in a certain city and heard that a local Jew had been arrested for theft and was being held in prison. He was granted permission to visit the man, and he went to see him in jail. When he met the individual, he began to give him mussar. He said, “My son, look what you did to yourself. You transgressed the prohibition of theft, and, as a result, you are now locked up. You didn’t benefit at all from your sin, and you ended up in jail. I hope that from now on, you won’t steal anymore.”
The thief replied, “So what if I got caught? If I didn’t succeed this time, I will next time!”
When the Meor Einayim heard those words, he realized that they were relevant for him. This man didn’t give up and was planning on stealing again; he certainly should not give up in his efforts to help others. If he didn’t succeed this time, he certainly would succeed next time!
He went straight to the local tavern and asked the owner for a donation to help free the imprisoned man. When the tavern owner asked who the man was, the Meor Einayim told him his name. The tavernkeeper began to laugh and he said, “Rebbe, that man is a boor and a drunkard. Why would you spend your time trying to help a person like that?”
The Meor Einayim remained silent, choosing not to answer the question.
Before he went to sleep, he was accustomed to learn Ein Yaakov with his attendant. That night, he asked the tavern owner to join them.
When the tavernkeeper arrived, the Meor Einayim began to read and explain the story of Kamtza and Bar Kamtza (Gittin 55B). He explained like this: “’Kamtza’ is a reference to wealthy men, as most of them are ‘kamtzanim’ (stingy). ‘Bar Kamtza’ is a reference to poor men, most of whom are spendthrifts. Yerushalaim was destroyed due to their actions.
He continued reading the Gemara that says that there was man who loved Kamtza, meaning that he loved the rich, and he despised Bar Kamtza, meaning that he hated the poor. This man made a festive meal and told his attendant to invite Kamtza, meaning to invite a rich man. The attendant, however, mistakenly invited Bar Kamtza, a poor man.
When the host saw the poor man, he wanted to throw him out. The poor man said that he would pay for what he had eaten and drank. He asked that he not be publicly shamed but the host refused. He hated poor people so much that he couldn’t stand having one in his house.
The poor man then offered to pay for half of the entire cost of the feast but the host still refused. He offered to pay for the entire feast and was even willing to sell himself as a slave so as not to be humiliated in public but the host still said no, and he took him by the hand and threw him out.
The poor man said that since there were Rabbanim present who did not protest, they must have agreed to embarrass him. The Gemara says that he then went to speak to the king. The Meor Einayim explained this to mean that he went to speak to Hashem, the King of the world. He told Hashem, “The Jews are rebelling against you.”
Hashem asked, “What proof do you have of this?”
The poor man said that he should “send a korban.” He was referring to a poor person, whom the Zohar Hakadosh refers to as korban. He said that they should see if they accept the korban with a smile, meaning that they accept a poor person into their homes.
It then says that he made a blemish in the korban. This symbolizes how rich people see blemishes in the poor. They may claim that they speak badly of others or that they are drunkards or immoral people. But they only see such blemishes in the poor, and not in other wealthy people.
This lesson made its way into the rich man’s heart and he gave a generous donation.
Mishloach Manos
Hashem Fulfills the Mitzvah of Mishloach Manos:
Rav Yechezkel of Shinova zy”a writes (Divrei Yechezkel Hachadash, in the name of the Pri Tzadik) that just like Hashem fulfills all mitzvos, He also fulfills the mitzvah of Mishloach Manos. How does He fulfill this mitzvah? By providing Klal Yisroel on this day with mechilah, selicha, kaparah, children, life and livelihood.
He says that when the pasuk says (Esther 9:22) that Mishloach Manos are sent “ish l’rayahu”, from a man to his friend, the Man being referred to is Hashem, who sends “gifts” on this day to His “friend”, which is Klal Yisroel.
Helping Overcome the Yeitzer Hara:
In this vein, the Bais Avrohom (L’Purim) explains the words “anyone who stretches out his hand (poshet yad), give to him” by saying that the words “poshet yad” can mean two different things. It can be referring to someone who guards his hands to make sure they don’t do anything bad or harm others in any way. Such a person is given the ability to stretch out his hands to Hashem to request what he needs, and it will be given to him.
Alternatively, it can be referring to someone who uses his hands to harm others. Since his hands are impure, he “stretches them out”, so to speak, to show Hashem that he does not have good hands, and he asked Him to switch the hands he has with good, pure hands. Such a person also has his request answered on Purim and he is given “new hands”.
It says in one pasuk in Megillas Esther (9:25) that Achashveirosh ordered to “return his evil thought that he had devised against the Jews.” Another pasuk states (8:7) that Achashveirosh ordered Haman to be hanged “because he laid a hand on the Jews.” This is a hint that some people have a strong yeitzer hara that causes them to have bad thoughts, while others are persuaded by the yeitzer hara to use their hands in a bad way. On Purim, Hashem helps them both. He sends “Mishloach Manos” to everyone who stretches out their hand, and helps them overcome both bad thoughts and bad actions.
Saving the Soul:
Sefer Imrei Noam (L’Purim, Ois 34) writes that the letters of the word “Manos” can be an acronym for V’hitzalta nafshi m’sheol tachtis” (Tehillim 86:13: Save my soul from purgatory.) He says that this does not refer only to Purim. Rather, on any day of the year Hashem gives “Manos” (gifts) to every Jew by enabling our souls to be saved from the depths of depravity.
Drinking Wine With Mesiras Nefesh:
The Sanzer Rov zy”a would quotes his grandfather, the Chacham Tzvi zy”a, as saying that every time Chazal use the word “chayav” (one is obligated), it means that one must perform this obligation with mesiras nefesh. Accordingly, since Chazal say that one is chayav to celebrate on Purim until he doesn’t know the difference between “blessed is Mordechai and cursed is Haman”, that means that one must do this with self-sacrifice.
Like the Two Goats:
Sefer Ohev Yisroel writes that this is a puzzling obligation, as we don’t find anywhere in the Torah that anything good came from the copious drinking of wine.
He goes on to explain that Esther invited Achashveirosh and Haman to a feast. He says that at that feast, Esther accomplished the same thing the Kohen Gadol accomplished when he sent out the two goats on Yom Kippur. He explains at length how Achashveirosh and Haman were akin to two goats and how Esther utilized this for the benefit of Klal Yisroel. He writes that we accomplish the same thing when we drink wine on Purim. We also reach the level of the Kohen Gadol when he sent out the goats, which is why it is stated Purim is a day like Yom Kippur.
Like Fasting for a Full Week:
Rav Tzvi Hirsch of Ziditchoiv zy”a wrote in a letter to his chasidim: “I ask you to rejoice on the day of Purim. Anyone who drinks on Purim is akin to one who fasts from Shabbos to Shabbos.”
We can add to this that it is stated in Siddur Rebbe Shabsi (Segulos Hataanis): “If one wants to do teshuva but he is afraid that he won’t live long enough to fast enough days to atone for his sins, he should commit to hastening his teshuva by fasting from Shabbos to Shabbos, as this has the same value as 65,000 fasts.”
Accordingly, when one drinks and celebrates on Purim, which is considered like fasting from Shabbos to Shabbos, it is a tremendous source of atonement for his sins.
Creating Success in Business:
Sefer Yitav Panim explains the words of the Gemara (Eruvin 82B) “ravcha l’vesumei shchiach” (which literally means that there is always room in the stomach for sweets) in a lighthearted way.
The pasuk states (Esther 4:14): “Revach v’hatzalah ya’amod laYehudim.” (Abundance and rescue will arise for the Jews.) Today, one can receive this abundance of goodness by fulfilling the obligation to drink and celebrate on Purim. Accordingly, the Gemara says that “ravcha”, a great abundance, goes to those who are “besumei” on Purim.
Parshas Ki Sisa
Not Lacking Anything:
The Baal Haturim notes that the word “v’nasnu” is a palindrome, meaning that it is read the same forwards and backwards. This teaches us that when one gives money to tzedakah, it will eventually come back to him and he will not lose anything by giving.
כִּי תִ שָ ּׂא אֶת רֹאשׁ בְ ּנֵי יִשְ ׂרָ אֵל לִפְקֻדֵיהֶם וְנָתְ נוּ אִ ישׁ כֹּפֶר נַפְשׁוֹ לַה' וגו' )ל, יב(
When you count the heads of the children of Yisroel according to their numbers, and each man will give to Hashem an atonement for his soul...(30:12)
In the Tur (Yoreh Deah 247) he adds: “No one ever became poor as a result of giving tzedakah, and no bad thing or damage came from his hand... No one should that he will lose by giving tzedakah... because it is tried and tested that one who gives tzedakah doesn’t lose anything. On the contract, he increases his wealth and prestige.” The Medrash (Shemos Rabbah 33:3) also says that one who gives tzedakah will not lose anything.
The More One Gives, the More he Receives:
The Shinover Rov zy”a (Sefer Divrei Yechezkel) relates an incredible story on this topic:
Rav Menachem Mendel of Rimanov zy”a once gave a certain man a bracha that he should become wealthy. Indeed, the man became incredibly rich.
Rav Naftali of Ropshitz zy”a asked the Rimanover Rebbe, “Why did you bless one man to obtain so much wealth? Wouldn’t it be better to give a little bit of money to many different people so that all of them at least have enough to live on?”
The Rimanover answered, “I never said how much money this man should have. I just blessed him with wealth. I never said if he would get a little wealth or a lot of wealth. The reason he got so much is because when he got a little money, he gave much of it away to tzedakah. Since he gave tzedakah, the money came back to him. And since he keeps giving tzedakah, money keeps coming back to him. The more he gives, the wealthier he becomes.
“Since he gives money to tzedakah without any limit, Hashem sends him unlimited money.”
Redeemed From Sin Through Tzedakah:
The Shinover Rov adds that the yeitzer hara tries to convince a person not to give tzedakah by reminding him how hard he had to work to earn his money. It asks him: Why should you just give away the money that you toiled for and put your own life on the line to obtain?
To counter this claim, the Torah tells us that tzedakah is a “kofer nefesh to Hashem.” A person should know that by giving tzedakah, he is redeeming his life from the sins he committed before Hashem. As the pasuk says (Daniel 4:24), one’s sins are redeemed through tzedakah; therefore, one can dispute the yeitzer hara by telling it that he must give tzedakah in order to live.
The Chida zt”l writes that tzedakah atones even for intentional sins. It thus makes sense that one can tell his yeitzer hara: I work hard for my money but I am giving it away to serve as a kaparah for my soul and to be saved from any bad thing that may have been decreed against me.
Uplifting “All Four Hands”:
When one gives tzedakah, it is considered as if gave all his money – even the money he kept for himself – and sanctified it all for a holy purpose. This is seen from the Tanya (Likutei Amarim 34), where it is stated, “Giving a chomesh (one-fifth of one’s income) uplifts all ‘four hands’ (the four portions the individual keeps for himself) to Hashem... By giving one-fifth to tzedakah, all the rest of the money becomes holy. This is as Chazal say that giving tzedakah is like bringing a korban, and when one brings a korban every part of the animal is sanctified to Hashem...”
Even Sinners Will be Moser Nefesh for Hashem:
Rav Meir of Premishlan zy”a explains the pasuk to be speaking about the geulah and saying that when Hashem will take us out of exile and rectify the world, then “every man will give a kofer of his soul to Hashem” – meaning that even a complete kofer (heretic) will be ready to be moser nefesh and give himself over to Hashem.
In the Merit of Tzedakah, the Redemption Will be Merciful:
Sefer Imrei Noam explains the pasuk by citing the words of the Zohar Hakadosh (Chelek 2, 7B). The Zohar says that before Moshiach’s arrival, Klal Yisroel will experience a period known as “chevlei Moshiach”, which will be a time of much suffering. The Arizal says, however, that this will only occur if the redemption happens at the set time described by the Zohar. If his arrival is delayed, there will be no additional suffering. Rather, the geulah will be merciful.
The Gemara (Bava Basra 10A) says that tzedakah hastens the redemption. This means that even if the geulah is supposed to be delayed in order to avoid further suffering, it can still arrive earlier in the merit of tzedakah.
This explains the pasuk (Yeshaya 1:27) that says that “Tzion will be redeemed with justice and its returners (shaveha) with tzedakah.” This can be understood to mean that the redemption of Yerushalaim should really be with strict judgment and suffering. However, through the power of tzedakah, the judgment can be turned away and the redemption will instead be merciful.
With this in mind, he understands the word “pekudeihem” to be a reference to the geulah (as the word pakod can mean “to remember”, and thus be a reference to the time when Hashem will remember and redeem us.) The pasuk is saying that the way to hasten the redemption is for everyone to give a kaparah for his soul by giving tzedakah. The pasuk then says that “then there will be no plague among them when they are pakud (which he understands to mean ‘when they are redeemed’). This means that since the geulah was hastened due to the giving of tzedakah, it will be without any pain and suffering.
זֶה יִתְ ּנוּ כָּל הָעֹבֵר עַל הַפְ ּקֻדִ ים מַחֲצִית הַשֶ ּׁקֶל וגו' )ל, יג(
This they shall give, everyone who goes through the counting: half a shekel of the holy shekel... (30:13)
Wealth in the Merit of Tzedakah:
Sefer Tiferes Shlomo notes that when we look at the words we recite in davening on Shabbos: “Tovim me’oros shebara Elokeinu” (the illuminations created by our G-d are good) we can see that the first and last letter of the word “me’oros” are “mem tes”, which spells the word “meis” (dead). In between those letters, is the word “ohr” (light). This indicates that a tzadik – a light to the word, has the power to separate us from death and transform bad things into good.
So too, in the word “machatzis”, the word “chatzi” separates the letters mem and ches. This indicates that the machatzis hashekel is an atonement for Klal Yisroel that saves from death.
Even during times of exile, when we do not have this mitzvah, we can give as much tzedakah as we can in order to merit this atonement. The pasuk says (Shemos 21:35): “And divide the money received for it, and they shall also divide the dead body.” If one gives away half of his money to tzedakah, death will be divided for him, meaning that his life will be saved and he will merit to live long.
Giving With Enthusiasm:
Rashi states that Moshe Rabenu was shown a fiery coin and told “like this is what they should give.”
The Kotzker Rebbe zy”a (Sefer Emes V’Emunah) explains that Moshe was puzzled how a single small coin could atone for a person’s soul. Hashem explained by the showing him a coin made of fire. This was meant to teach him that even if one only gives a half-shekel to tzedakah, if he gives it with fire and enthusiasm it will atone for him.
We see from this that the main kaparah is not from the coin itself. Rather, it is from the fire and enthusiasm with which it is given, which leads the giver to rectify his ways and stay on the correct path.
Overcoming the Yeitzer Hara:
The Kobriner Rebbe zy”a also asks why Moshe couldn’t understand on his own what the half-shekel was until Hashem showed him a coin made of fire and answers that what troubled Moshe was that he couldn’t comprehend how a person could give such a small donation and that is sufficient to atone for all of his sins.
Hashem answered by showing him a coin made of fire. By doing so, he was showing him how the fire of the yeitzer hara burns on every coin and tries to convince a person not to use it for a mitzvah. When a person sits down to give charity, this fire often starts to burn and to try to impede them from giving. This is because the yeitzer hara does all it came to prevent a person from giving tzedakah. If someone is able to overcome this fire and give his money away to others in need, he has done a very powerful thing. Even if he only gives one small coin, he has succeeded in overpowering the yeitzer hara, and, therefore, he has accomplished something great and deserves to receive atonement for his sins.
Those Who Transgress Must Give:
When Rav Shayala of Kerestir zy”a first began leading his flock, many Yidden began to flock to him to receive his blessings. Amongst them were irreligious Jews who did not observe Torah and mitzvos, who would give money as a “pidyon nefesh”. He was unsure if he should accept this money or refuse to take it.
At that time, Rav Mordchele of Nadvorna zy”a, who was very close to Rav Shayala and supported his holy work, visited...
