Torah Portion

Even As We Help Others,
We Develop Better Qualities

partial assist in this effort in another
section of this sedrah.
While only certain key sections of
our dietary laws are stated, they give a
clue regarding self-control and self-dis-
cipline. For many years, much of the
popular discussion of these laws has
been based upon certain assumptions
of both those who wish to motivate our
n this portion of the Torah, we
people to observe the dietary laws and
find two statements regarding
those who wish to do away with them.
b
b
the poor that seem to contradict
Those who have a negative attitude
each other.
assume that the laws of kashrut are
First we are told: "Howbeit there
health laws; and since we now have
shall be no needy among you"
refrigeration and government
(Deuteronomy 15:4). Then we
inspection of foods, especial-
read: "For the poor shall never
ly meats, the laws are no
cease out of the land"
longer needed.
(Deuteronomy 1 5: 1 1).
Those who have positive
Commenting on verse 4,
attitude emphasize that these
Rashi tells us: "However as
safeguards are not perfect
long as you fulfill the will of
and that kashrut still has a
the Omnipotent, the poor
positive effect on one's
will be among others and not
health.
among you; but if you do not
While it is reasonable to
fulfill the will of the
keep
in mind that obser-
RABBI NOAH
Omnipotent, (there will be)
vance
of the dietary laws has
GAM ZE
poor among you."
certain
bodily benefits, we
Specia / to the
Rashi also notes that the
should also keep in mind
Jewish News
Torah uses the term evion
that these laws help us to
(needy) in this verse rather
improve our self-control and
than the more standard term ani
self-discipline. Many laws of the Torah
(poor). The evion is considered on a
are designed to help us learn to control
lower or less fortunate level than the
our desires and passions. Even being
poor person, since the term evion
charitable to the needy helps us to
denotes that one longs for (is in need
overcome our extreme love of wealth.
of) everything.
To avoid any misunderstanding, we
In verse 7 of this chapter, we are told
do not, unlike some other religions,
not to shut our hand to our needy
regard being poor as something good.
brother. In fact, we are commanded to
We pray for a good livelihood and con-
open ourselves to the needy and lend
sider prosperity a blessing. A person
him enough to cover his specific need.
who is wealthy and uses the wealth in a
Rashi interprets this statement to mean
benevolent manner is respected and
that if he does want to take help as a
looks forward to being blessed by God,
gift, give it to him as a loan. While
whether here or in the hereafter. ❑
there is an obligation to come forth
with enough to meet his need, we are
not obligated to make him wealthy.
While this explanation is clear, I
would like to add one personal note.
Under today's conditions, not all of our
people seek to fulfill the commands of
the Almighty, but those of us who are
Since we can never eliminate
acquainted with some of our Torah
poverty completely, how can we
teachings have an obligation to help
keep from becoming discouraged
our needy brothers and sisters. We help
and giving up? To what degree
to alleviate poverty, even though we
should we use the practical bene-
know that the amount we can accom-
fits of keeping certain command-
plish is limited. We may not be able to
ments as a way of encouraging
eliminate poverty, but we have the
people to observe them? Should
obligation to try.
we rather emphasize the spiritual
In order to continue our anti-pover-
values, such as learning to
ty efforts, we must develop commit-
become more benevolent,
ment and self-discipline. We can find a
improving our self-control and
becoming closer to our Creator?
Noah Gamze is rabbi at the Isaac

id (Sired cfclO es i cB lomfield

Shabbat Reeh:
Deuteronomy
11:26-16:17;
I Samuel 20:18-42.

I

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