וידוי מעשרות

The declaration concerning the giving of tithe to the poor and needy

In Parshas כי תבוא, the Torah instructs us not to forget to give מעשר עני to the לוי, יתום, אלמנה and גר. This took place in the third year and sixth year of the shmittah cycle and had to be physically handed over before the Pesach of the fourth year and of the seventh, shmittah, year.


The Torah then tells is that there was a mitzvah to made a declaration to Hashem that this had been carried out correctly (see chapter כ'ז, verses 12 to 15 for details.)

The final verse commences with a request to Hashem; Because I have carried out all that you commanded me, therefore,

השקיפה ממעון קדשך וברך את עמך את ישראל ואת האדמה וכ''ו.

Look down intently from Your heavenly abode and bless the Bnei Yisroel and the land etc.

Referring back to an incident which took place many years before, when the angels were on the way to destroy S’dom, in Avrohom Avinu’s time, the Torah uses a similar expression, וישקפו. This means looking from above in a very intense manner. Rashi explains there, that whenever the word השקיפה is used it refers to something bad, except in the case of Maaser Sheni, because by giving מתנות עניים this changes מידת הדין to מידת הרחמים, from strict justice to mercy.

Of course, this is an interesting concept and very welcome because by giving the tzedokah to poor people, one can overturn evil decrees and create an atmosphere of mercy in the eyes of Hashem. Nowadays, as well, whilst we do not have the actual mitzvah of giving מעשר עני at specific times from produce, it applies to us on all our earnings and profits. Our Jewish brethren are famed and very praiseworthy for helping poorer members of our community day in day out, all year round.

My particular question in this context is, why did the Torah instruct the person who is making the declaration to use the wordהשקיפה . If the word itself has the connotation of looking down with an attitude of strict justice, why not use a different word that would express a plea for mercy immediately. For example, he could say תראה look, or תשפיע send down in abundance. Why should the word השקיפה be used at all?

I think that one can understand this by considering a particular example. If we look at a shining white tablecloth which has recently been laundered, on a table, it looks beautiful at first glance. If, however, one would take a microscope and start examining the tablecloth in detail, one would find various blemishes including perhaps the weaving not being perfect, there being bits of fluff and small particles of dirt etc. which are not visible to the naked eye.

In the same way when we look at ourselves and fellow Jews, people may appear to be very good. However, we are told כי אדם אין צדיק בארץ אשר יעשה טוב ולא יחטא , There is no righteous person in this world who has done good and never sinned (maybe only במחשבה, in thought, or דיבור, by word, even if not במעשה). If we are all put under the microscope, and of course, Hashem is the one who can do this, our flaws and hidden bits of dirt and rubbish are clearly visible. This, of course, is the absolute truth as far as Hashem is concerned and by looking at things microscopically, this creates מידת הדין judging strictly in a very concentrated manner.

What I am suggesting is, that the wordהשקיפה was used deliberately. The implication is as follows, Please Hashem look at my personality as a whole and all my flaws and, nevertheless, I am doing what You commanded me and giving away part of my hard earned income to the poor and needy as you have instructed. The hardest thing for a person to do is to give away money from their own pocket. There is always the temptation not to. The thought or excuse that one needs more for oneself, or children or family or for a rainy day etc.

Note that in this particular case, especially, the second of the obligatory times by which this had to be given was bang in the middle of shmittah, where people were even under more pressure than usual. The נסיון, the test, was even greater.

Please also note that the Levi is included in the instruction of the Torah. It fact, he is mentioned first וגם נתתיו ללוי. The Levi’im were to act as teachers for the whole of the Bnei Yisroel. There were even cities which were known as Levite cities spread around the country. Not for nothing was the declaration commenced by mentioning the Levi’im. Likewise, nowadays, one has to remember to support Torah institutions particularly in ones home town as well as paying school fees and other such obligations.

What we are saying in effect is, please look at us carefully with all our flaws and, nevertheless, we are going against our natural instincts and giving away money to poor and needy people and for Torah, because You commanded us to do so. We have a general rule that Hashem wants us to emulate His qualities. מה הוא רחום אף אתה רחום, in the same way as He is merciful so you should be merciful.

The word השקיפה is, therefore, used to emphasise this special purpose.

At this time of year, coming up to Rosh Hashonah, when everybody is judged individually and, in particular, at the moment, in the middle of a world recession, our giving away charity, tzedokah, to poor and needy people will be a great zechus to enable the מידת הדין to be turned into מידת הרחמים.

May we all be blessed with a happy and spiritually uplifting New Year with parnosa, nachas and good health.