Q: Often one who wants to give tzedaka (charity) to collectors but lacks sufficient small change “makes change” from the shul’s tzedaka box. Many people are careful not to take full change but to leave a donation in the box. Is this required? A: The gemara (Arachin 6a) says: “[If one declares]: ‘This coin shall go to tzedaka,’ before it reaches the gabbai’s hand (the one in charge of tzedaka), it is permitted to change it. Once it reaches the gabbai’s hand, it is forbidden to change it.” The gemara asks from the story of Rabbi Yannai, who borrowed tzedaka money after it reached the gabbai. It explains that he did so in order to tell others that there were no liquid funds, and people would give more. Thus, his borrowing helped the poor. Rishonim differ as to the meaning of “changing” money. Rashi and Tosafot (ad loc.) explain that the donor could lend the money to himself or to others before he gave the assigned money to the gabbai. Rambam (Matnot Ani’im 8:4) seems to relate the gemara to switching the coins to different ones of the same cumulative value. The Beit Yosef (Yoreh De'ah 259) finds difficulty fitting the Rambam’s explanation into the gemara and incorporates only Rashi’s into his halachic work (Shulchan Aruch YD 259:1). There is much discussion among Acharonim on the question if the status of a tzedaka box is like that of a gabbai or not. Without delving deeply into this question, most treat it like a gabbai (see Tzitz Eliezer XVI, 29 and Tzedaka U’Mishpat 8:(25)). It might seem then that our question depends on the differing approaches to the gemara. According to Rambam, it is forbidden even to switch the coins in a tzedaka box. According to Rashi, which the Shulchan Aruch accepts as halacha, perhaps it is forbidden only to borrow the money, but it is permitted to simply make change. After all, tzedaka money does not have intrinsic holiness, making it religiously forbidden to use (Rama, YD 259:1). Rather, the poor have rights to the money. On the other hand, the Rif (Bava Kama 18b) seems to agree with the Rambam that after the tzedaka has reached the gabbai, its coins cannot even be exchanged. Furthermore, it is likely that the Shulchan Aruch argues with the Rambam only regarding the gemara’s interpretation, not regarding halacha (Aruch HaShulchan, YD 259:1). It is likely the same as using a friend’s money without his permission. Indeed, is one permitted to use money that someone entrusted in his hands? The Shulchan Aruch (Choshen Mishpat 292:7) rules that it depends on whether the watchman is one who deals in coins regularly and on whether the owner hinted as to his feelings on the matter, but, as a rule, he may not borrow it. He does not explicitly address the question of exchanging coins, which Acharonim dispute (see Pitchei Choshen, Pikadon 5:(67)). Therefore, it is unclear if one can use a tzedaka box to make change even when we know of no specific reason that the recipients will thereby lose. This justifies the stringent practice you cited. When leaving even a small donation, the act is considered giving tzedaka rather than taking change, and it is permitted. Besides the fact that not all agree to the stated reasons for stringency, additional factors play a role. Regarding a general tzedaka box which the shul’s gabbai administers at his discretion, there may be an understanding that the money can be used for such things as getting change (see similar cases in Netivot Hamishpat 301:9; Tzedaka U’Mishpat 8:8). This may depend on local practice. We should also recall the gemara’s idea that when the poor gain from the money’s use, it is permitted. The question is whether by using the tzedaka box to get several coins in order to distribute (some of) them to the poor one will give the poor more tzedaka. One must also factor in whether he has left behind enough coins to enable the next person to give a donation that requires change. Thus we have seen the logic behind the stringent
practice you reported and possible grounds for leniency, especially under
certain circumstances. The Sifre answers this question by contrasting similar scriptural incidents involving Avraham and Moshe. "There are two viewings, a pleasant one and a painful one. By Avraham it says: 'Please raise your eyes and look out from where you are' [B'reishit 13:14]; this is the pleasant viewing. By Moshe it says: 'Ascend to the top of the cliff and raise your eyes' [D'varim 3:25]; this is the painful viewing." When Avraham viewed the Eretz Yisrael of future promise, the one to be inhabited by his children, he was already standing within its borders. Although this vision would not be fulfilled in his lifetime, from where he stood, elevated by the holiness of the land, Avraham's view was pleasant. (See also Meshech Chochma). In order for Moshe, then 120 years old, to get even a fleeting glimpse of the land, he first had to climb a tall mountain. Moreover, at the very moment he gazed so longingly upon it, he was fully aware that he would never enter Eretz Yisrael. This was, no doubt, a painful viewing. The advantage to living in Israel today, as we learn from this Sifre, is that from within its borders we may merit to see the world through the pleasant "rose colored glasses" of the future geula, redemption, in spite of the intensity of our present, continuing galut, exile. Rabbi Steven Ettinger, Chashmona'im Once, the community leaders noticed that the expense for the rabbi's firewood was five hundred rubles per year, whereas even the richest person never used more than fifty rubles of firewood in any year. Why was the firewood costing them so much? They checked and found that the firewood was kept in an unlocked shed behind R' Chaim's house, and that the poor had been coming in and taking firewood whenever they needed. The leaders then put a lock on the shed and gave the key to the shamash. When R' Chaim found out about this, he had the lock removed, and again the poor came to take firewood. The community leaders came to R' Chaim to complain. "Rabbi," they said, "the community cannot afford to supply firewood to all the poor in town." "If that is so," said R' Chaim, "I want you to
stop heating my house as well. How can I sit in a warm house when all the
poor are sitting in the freezing cold?" 2) Why does the Torah relate the seemingly irrelevant information of where precisely Avram pitched his tent? (12:8) 3) Why does G-D tell Avraham to LIFT UP YOUR EYES when telling him to look
at Eretz Yisrael which would eventually belong to Avraham and his children?
(13:14-15) 1) The Kli Yakar answers based on the teaching that G-D rewards people for simply thinking to do something good without actually doing the act, while one is not punished for simply thinking about doing something wrong. Thus, people will be blessed for simply thinking of blessing Avraham as indicated by G-D's blessing being mentioned in the verse before the person actually blesses. However, with regards to the curse, one would have to actually curse Avraham before being cursed, as indicated by first mentioning those who actually curse. 2) The Chafetz Chayim teaches that Avram carefully chose that specific location, at the crossroads between the two major cities of Beth El and Ai to pitch his tent and build his altar. This would insure high visibility and contact with everyone traveling anywhere in that area. Thus, by recording the specific location, the Torah is capturing Avram's complete focus on maximizing outreach and teaching about monotheism. 3) The Meshech Chachma explains that had Avraham
looked at the actual land around him at that time, he would see a land
filled with pagans and impurity. This would not excite him about G-D's
promise to give him this land. However, if he would lift up his eyes, and
look beyond the physical world that he saw before him and focused on the
spiritual realm, then he could see the holiness of the land and recognize
that it was a special gift. The Or HaChayim says that the episode of Malkitzedek is to teach us the difference between good people and bad people and to give credit to the good people. The King of Sodom (a wicked person) went out empty handed to welcome Avraham, although he was under obligation to repay him generously for his military effort on his behalf. Malkitzedek (a righteous person) on the other hand, with no obligation to Avraham, behaved generously and welcomed Avraham with bread and wine knowing that Avraham was exhausted from fighting. In other places in Tanach we also see that welcoming people with food is an action that signifies peoples goodness, or lack of it. Next week we will hear how much effort Avraham put in to preparing food for the three angels - he teaches us the mitzva of inviting guests. On the other hand, the nations of Amon and Moav are forbidden to enter the congregation of Hashem LO YAVO B'KAHAL HASHEM because of the crime of neglecting the elementary duty of giving food to the weary - "they didn't meet you with bread and water on the way when you came out of Egypt ASHER LO KIDMU ETCHEM BALECHEM U'V'MAYIM (D'varim 23:5). So we learn from these three verses in our portion
that Malkitzedek was righteous. The Rabbis even teach that he was Shem, son
of Noach, the one who ran the Yeshiva of Shem & Ever. He taught Avraham
lessons in Avodat Hashem - worship of G-d. He was a Kohen and our sages see
the bread and wine that he gave to Abraham as holy. They symbolized the
bread offering - LECHEM HAPANIM, and the wine offering - NESACHIM - that the
Jews would later bring to G-d every day in the Mishkan and later in the Beit
HaMikdash - may it speedily be rebuilt in our time. Why, it is often asked, did G-d not point out the name of the Land up front, as it were? Why was Avraham - and we, in a sense - left in suspense? According to the Mei HaShilo'ach, it was important for Avraham to contemplate that very question, to yearn for that unknown location. Avraham was to ask where is that unique place where his spiritual closeness to Hashem (Deveykut) could be actualized. The Mei Hashilo'ach suggests that the fact that Eretz Yisrael was (later) shown to Avraham by G-d is reason for us to understand that that is where our search for Hashem should begin and end. The significance of this quest was also noted by Rav Meir Yechiel of Ostrovatsa. As the first divine command ever given to a Jew, "Lech Lecha" is the foundation of the Mitzva to settle in Eretz Yisrael. So that we might internalize the meaning of all this better, let us dwell on the comment of the Yismach Moshe: "Until Avraham entered Eretz Yisrael, G-d had only spoken to him. On his entry to the Land it is written that G-d appeared to Avraham." May we be worthy of the same merit. Shabbat Shalom, Menachem Persoff [The Parshat Lech L'cha Homepage]
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