As Rosh Hashanah arrives we scramble to do all we can to be signed up for a blessed year and annul any ill-fated decrees. We are told by Chazal that an integral quotient in the equation off teshuva is the act of tzedaka. “Teshuva, tefila utzedaka ma’avirin es ro’ah hagizeira”.
Why are tzedaka, and all types of gemilus chasodim, empowered to tear up an undesirable decree?
In the sefer, Leket Yosher, an incredible explanation is offered. The posuk in Mishlei says, “Malveh Hashem chonen dal”- “One who benefits a poor person becomes Hashem’s creditor”. The Gemorah in Mesechta Bava Basra asserts that a debtor is enslaved to his creditor. Rav Yochanon comments that this is, in fact, affirming that Hashem, kiviyachol, is enslaved to one who benefits a needy person.
In what sense is a borrower considered a slave to his lender? Rav Yochonon explains that a lender is always in the driver’s seat. He has priority choice of which bais din handles his claims pertaining to the loan and the borrower may not contest his choice.
When one issues a loan to Hashem by means of doing chesed to a fellow Jew, he then becomes Hashem’s lender, and correspondingly, Hashem plays the role of the borrower. Consequently, the ba’al tzedaka now maintains the rights to choose the bais din of his liking. Understandably, the premier choice of bais din would be the midas hachesed and midas harachamim, rather than the bais din of midas hadin.
In concert with the aforementioned posuk in Mishlei, Hashem is compelled to adjudicate the ba’al tzedaka’s din with mercy.
Engaging in acts of tzedaka is not limited to doling out money to the poor. Gemilas chesed is even a higher level than tzedaka, as tzedaka is limited to the destitute; chesed may be performed with anybody, rich or poor. Chesed may be accomplished at no cost. A kind word, a smile or simply a listening ear can accomplish more than one imagines.
Remember! Mere pleasantries can circumvent a harsh decree and engender the Eibershter’s unlimited rachmanus!
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