The Gemara (Nedarim 64b) says:
אַרְ בָּעָה חֲשׁ וּבִין מֵת: עָנִי, וּמְצוֹרָ ע, וְסוֹמֵא, וּמִי שׁ ֶאֵין לוֹ בָּנִים.
Four are considered as if they were dead: A pauper, and a leper, and a blind person, and one who has no children.
The four considered as dead are not just a combination of four unique and unfortunate cases, explains Rav Shmuelevitz, but rather they are all one matter and teach about each other. One of the four is blind, and a question arises regarding the previous Gemara based on two learnings in Massechet Bava Kama (85b):
סִימֵּא אֶת עֵינוֹ – נוֹתֵן לוֹ דְּ מֵי עֵינוֹ, וְשׁ ֶבֶת – וּ הוּא רוֹאִין אוֹתוֹ כְּאִיל מַטְחִינוֹ בְּרֵ יחַיִם. חֵירְ שׁ וֹ – וֹ. נוֹתֵן לוֹ דְּ מֵי כוּל
According to this second Gemara, if one blinded the eye of another, he gives him the value of his eye as compensation for damage; and if one deafened another, he gives him his entire value as compensation for damage because one lacking the ability to hear is not fit for any form of employment.
This appears to be the opposite of our previous Gemara, which states that the blind person is considered as dead (and therefore warrants full value compensation rather than just the value of his eye), and the deaf person is not one of the four considered as dead (and therefore warrants only partial compensation rather his entire body value). The Gemara in Bava Kama seems to explain that the law of damage is related to the loss of the injured, and the main importance for a person is the ear, as written in sefer Sha'arei Teshuva (2, 12):
ֵב. הָעַיִן אֵבֶר נִכְבָּד מְאֹד כִּי יִרְ אוּ בּוֹ אֶת הַמְּאוֹרוֹת הַמְשַׂמְּחִים אֶת הַל וְנִכְבָּד מִמֶּנּוּ הָאֹזֶן כִּי יִשְׁמְעוּ בּוֹ שְׁמוּעָה טוֹבָה הַמְּדַשֶּׁנֶת אֶת הָעֶצֶם שׁ ָה וְלֹא יְדֻשַּׁן בִּמְאוֹר עֵינַיִם שׁ ֶאֵין בּוֹ הַהַרְ ג...
The eye is a very esteemed organ, for they will see all the events that gladden the heart with it. But more esteemed than it is the ear, for they will hear good news, that nourishes the bones through it. For the ear has no feeling and it will not be fattened from the light of the eyes...
Since the ear’s influence extends to a person’s entire body, therefore “if someone deafens another, he must pay him the value of his entire body.”
Indeed, sight, although not as significant to a person as hearing, still causes a person to feel for others. We find this with Moshe Rabbeinu, as it is written:
ַ רְ א בּ ְ סִ בְ ל ֹ תָ ם – Moshe grew up and went out to his brethren and saw their burdens.
Rashi explains, he set his eyes and heart to feel distressed for them, because only through the sight of the eye does a person feel the troubles of others and share in their distress.
It is not enough to merely see; eyes and heart are required, meaning, one must "set his eyes," and when he does so, the matters reach his heart.
Similarly, it is explained in the Seforno regarding Yaakov Avinu:
וְעֵינֵי יִשְׂ רָ אֵל כָּבְדוּ מִ זֹּקֶן לֹא יוּכַל לִרְ אוֹת – The eyes of Yisrael were heavy with age; he could not see; so, he brought them near him, and he kissed them and embraced them. The Seforno writes that he needed to embrace and kiss them so that his soul would cleave to them and his bracha would rest upon them, all because he could not see. Had he been able to see, his bracha would have rested upon them by merely seeing them.
This is why a blind person is considered as if dead, for without a sense of sight, a person cannot feel for others or share in their situation, and he is like someone who dwells alone in the world. It seems that this is true for all four who are considered as if dead; they all share the same foundation. The solitary dwelling of the Metzora is his death, for since he cannot be with others, he cannot feel the condition of others and give to them, and therefore, he is as if dead.
For this reason, one who has no children is also considered as if dead, even though it might seem that he lacks nothing, and all the pleasures of the world are at his disposal. However, it is human nature to do good primarily for one's children, and no one in the world can receive goodness as a person's children can from their parent. Without this ability to do good for others, he is also considered as if dead.
Come and see the story of Mishpat Shlomo – where two women stood before Shlomo HaMelech for judgment (Melachim I 3). The one whose child died stole the other’s son and claimed, "This is my son." It seems puzzling; what kind of theft is this? Can stealing actually make the infant her son? She knows he’s a stranger and not truly connected to her! We must therefore say that since the child would believe she is his mother, and he’d receive goodness and kindness like a weaned child does from their mother, this satisfies her strong desire for a son, even though he is not the fruit of her womb.
Such is the need of a person to do good for others. How twisted is the human heart, that due to her great desire to do good for another, she stole her friend’s son and tore a child from his true mother’s embrace. It was worth causing such a horrific injustice to her friend just to be able to do good for the child as a mother does for her son.
Similarly, a poor person is considered as if dead, not because he lacks for himself, but because he cannot give anything to others. What he lacks for himself is a miniscule issue compared to what he cannot give to others. Thus, all four who are considered as if dead share the same condition; and thus concludes the wonderful words of Rav Chaim Shmuelevitz.
Chazal say in the Midrash Tannaim on Devarim: Do not destroy its trees – the learning here with regards to the righteous. This is based on a kal v’chomer – if the prohibition is given for trees that neither see nor hear nor speak, how much more so will Hakadosh Baruch Hu spare the righteous from being removed from the world.
We learn that a fruit tree has no benefit from producing fruits – its entire purpose is to benefit others! On the Pasuk of planting fruit trees – וְ כִ י־תָ בֹאוּ אֶ ל־הָ אָ רֶ ץ וּנְטַ עְ תֶּ ם כׇּ ל־עֵ ץ מַ אֲ כָל – the Midrash (Tanchuma Kedoshim 8) says:
Hashem said to Yisrael, even though you find [the Land] full of goodness, do not say, "We will sit and not plant," but be careful to plant, as it is said: "And you shall plant every fruit tree." Just as you entered and found plantings that others had planted, so too you should plant for your children. One should not say, "I am old, how many years will I live, why should I toil for others, tomorrow I will die." Shlomo said, "He made everything beautiful in its time, also He put the world in their heart," and world – הָ עֹלָם – is written without a vav. What does this mean? If Hakadosh Baruch Hu had not hidden from a person's heart the day of death, no one would build or plant, for he would say, "Tomorrow I will die, why should I toil for others." Therefore, He hid from people's hearts the day of death, so that a person would build. If he merits, it will be for him. If not, it will be for others.
The Midrash goes on to tell a story about Emperor Hadrian who was on his way to war with his troops to fight against a country that had rebelled against him. On the way, he encountered an elderly man planting fig saplings. Hadrian asked him, "You are old yet standing here, toiling and exerting yourself for others?!" The old man replied, "My lord the king, I am planting. If I’m fortunate, I’ll eat from the fruits of my saplings. If not, my children will eat."
Hadrian spent three years at war and returned, and after three years, he found the same old man in the same place. The old man took a basket, filled it with beautiful first fruits of figs, and brought it before Hadrian. He said, "My lord the king, accept this from your servant. I am the same old man you met on your journey, and you said to me, 'You are old, why do you trouble yourself for others?' Behold, the Almighty has granted me to eat from the fruits of my saplings, and these in the basket are your portion." Immediately, Hadrian told his servants, "Take it from him and fill it with gold coins," and they did so. The old man took the basket full of gold coins and went home, boasting to his wife and children about the event.
His neighbor's wife overheard the story and said to her husband, "Look at how foolish you are! Everyone goes out, and Hakadosh Baruch Hu provides them with good fortune, while you sit in a dark house doing nothing. Stop sitting at home doing nothing and start doing something useful! Our neighbor honored the king with a basket of figs, and it was then filled with gold for him. Now, take a large basket and fill it with all kinds of delicacies – apples, figs, and other beautiful fruits that the king loves – and go honor him with them. Perhaps he’ll fill it with gold for you, just as he did for our old neighbor!" He listened to his wife, took a large basket, filled it with all kinds of delicacies, and carried it on his shoulder to the king, taking the shortest route possible.
The man stood before the king and said, "My lord the king, I heard you love fruits, and I came to honor you with figs and apples." The king told his servants, "Take it from him and throw it in his face!" They stripped him naked and began throwing the fruits in his face until it was swollen; they blinded his eyes and made him a public example.
He returned home in disgrace, crying. His wife thought he would return with a basket full of gold coins, but found him battered, eyes swollen shut, and his body broken and beaten. She exclaimed, "What happened to you? Look at how you look!" He replied, "It's all because I listened to you and went to honor the king with that basket, and they threw it in my face. If I had listened to you and added etrogim to the basket (apparently, there were no watermelons then), they would have stoned me with them too, and I would have returned in a coffin!" The Midrash concludes by saying this teaches us שׁ ֶהַנָּשִׁים הָרָעוֹת מַפִּילוֹת אֶת בַּעֲלֵיהֶן בָּרָעָה – the bad women lead their husbands to ruin. Therefore, a person should not refrain from planting. Just as he found, he should continue to plant, even if old. Hakadosh Baruch Hu said to Yisrael, "Learn from Me, as it says: ל ֹהִ ים ג-ִטַּע ה' אֱ ַ ן בְּ עֵ דֶ ן מִ ק דֶ ם וַי – And Hashem G-d planted a garden in Eden, in the east."
The question arises – what does the Midrash want to teach us? After all, Chazal do not tell us stories for no reason. In my opinion, the Midrash is hinting at the month of Elul and Rosh Hashanah; Emperor Hadrian symbolizes the King of Kings, Hakadosh Baruch Hu. The two neighbors symbolize two types of people; one who sows and plants for others, and the other who sows and plants only for themselves.
The king comes and asks, "Why are you sowing, after all, you are already old?!" The man replied, "If I’m not fortunate, then those who come after me will be!" – he wants to give!!! – and in the end, what does he gain? Longevity! If you give to others, that is reason enough for Hakadosh Baruch Hu to let you continue to live!
In contrast, the other, as soon as he heard that the king distributes gold coins, picked some fruits and ran to the king – he wanted to give only in order to receive in return! So, the king informed him: "If you give only to receive in return – I want nothing from you!" and immediately commanded his servants, "Throw it in his face!"
We learn that giving to others without expecting anything in return grants life! Rav Yisrael Salanter leaves us with profound guidance to live by (Ohr Yisrael, 3):
ִים, הַבּוֹעֶרֶ ת ָזוּ הִיא תַּאֲוַת הַחַיִּים, הַבּוֹעֶרֶ ת בְּמַה נִּמְצָא תְּ רוּפָה לְתַאֲוָתֵינוּ הַל בְּקִ רְ בֵּנוּ כְּאֵשׁ בּוֹעֶרֶ ת לְעוֹרֵ ר רַ חֲמֵי שׁ ָמַיִם, אִם לֹא שׁ ֶנִּמְסֹר עַצְמֵנוּ לִצְבֹּר אִם מְעָט וְאִם הַרְ בֵּה, וְאֵל כַּבִּיר לֹא יִמְאָס וּבְצֶלֶם נִחְיֶה, וּבִזְכוּתָם נַעֲמֹד לְאֹרֶ ך יָמִ ים:
How then can we find the cure for this lust, our lust for life, which burns in us as a consuming flame? How can we awaken the mercies of Heaven? The only way is by dedicating ourselves, some more, some less, to the community. Almighty G-d will not reject this, and in its shadow we will live; in their merit we will endure for long life.
How can a person find a remedy for his desire to live, if not by dedicating himself to the public! Do you want to live? Give to others!!!!
כִּ י הָ אָ דָ ם עֵ ץ הַ שּׂ ָ דֶ ה – For is the tree of the field a man?
The tree constantly gives! And a tree that gives – Hakadosh Baruch Hu says: וְ אֹתוֹ לֹא תִ כְ רֹת – you shall not cut it down!
Whoever gives is not cut down!
But beware: רַ ק עֵץ אֲשׁ ֶר תֵּדַע כִּי לֹא עֵץ מַאֲכָל הוּא – only a tree that you know is not a food tree may you destroy and cut it down. Why? Because it lives only for itself! If so, the power to give is the life force of a person!
If these are the facts, I would like to bring another Gemara that we’ll conclude with. The Gemara (Eruvin 54b) recounts that had a certain student whom he would have to teach four hundred times, and only then would he learn the material, as he was incapable of understanding it otherwise. One day, he was invited to perform a Mitzvah, and he told his student, "Listen, it might be that in the middle of the shiur, someone will knock on the door, and I’ll have to leave." In the end, no one knocked, and Rabbi Perida once again taught him 400 times, but this time, understanding was not reached. He asked his student, "What happened today, are you not feeling well?!" The student replied, "From the moment you told me there was a Mitzvah waiting to be performed, I didn't know after how many times you would have to leave. I was so distracted from studying, and every moment I thought, 'Now the rebbe will have to leave... now the rebbe will have to leave...’ " Rabbi Perida responded to him, "Focus your mind, and I’ll teach you again; and I will not leave until you mastered the lesson!" He proceeded to teach him another 400 times, and a heavenly voice came out and asked: "Would you prefer that four hundred years be added to your life, or that you and the rest of your generation will merit Olam Haba?” He answered: “I prefer that I and my generation merit Olam Haba.” Hakadosh Baruch Hu said to him: "Even now you are concerned for others?! You will receive both!” Hakadosh Baruch Hu instructed the angels: “Give him both; he shall live a very long life and he and the rest of his generation will merit Olam Haba.”
I saw somewhere, and believe it was in the Be’er Yosef, that Rabbi Perida took half of his life and gave it to that student so he could understand the learning. Meaning, Rabbi Perida lived only half of his life and gave the other half to others! Hakadosh Baruch Hu said: "You gave half of your life to another?! With Me, whoever gives to another does not lose!" Therefore, he received another 400 years to his life.
We learn that if we stand, B’ezrat Hashem, on Rosh Hashanah and ask:
ִים חָפֵץ בַּחַיִּים מֶלֶךִּים כָּתְבֵנוּ בְּסֵפֶר חַיִּים זָכְרֵ נוּ לְחַיִּים
– Remember us for life, O King who desires life, inscribe us in the Book of Life, Hakadosh Baruch Hu will ask: "What do you need life for? What will you do with it? Are you only going to care for yourself, or are you also going to care for others?" And if Hakadosh Baruch Hu finds that you’re dedicated to and caring for others, He will have a truly good reason to grant you life – because הָאָדָם לֹא לְעַצְמוֹ נִבְרָא רַ ק לְהוֹעִיל לְאַחֲרֵ נִי – a person was not created for himself, but to benefit others!
If so, we have less than a month left to prove to Hakadosh Baruch Hu that we are truly giving to others – whether with money, with Torah, with kindness – there is no shortage of what to give! The world is full of opportunities for giving.
May Hakadosh Baruch Hu grant us that through our actions for the community, we will merit the complete Geula and the rebuilding of the Beit Hamikdash speedily in our days, Amen and Amen!!! ◊
