G-d is always counting the Jewish people. One example is a census ordered by G-d as recorded in this week’s parsha, Pinchas. This census is unique in that all of the families within each of the 12 tribes are mentioned.
THE FAMILIES OF GAD
Every word of Torah is measured and full of meaning. If the Torah felt it was necessary to mention the names of the various families which comprised each tribe, there must be some deeper significance to these names. Moreover, these names must also serve as a guide for us in our own lives, inasmuch as every word of Torah conveys a practical lesson. We have been taught by the Rebbe on countless occasions that Torah means instruction and that every aspect of Torah, including the narratives, must serve as a source of guidance for us in our lives as Jews.
With respect to the tribe of Gad, the Torah states: “Gad’s descendants according to their families: The Tzefoni family, descended from Tzefon, the Chagi family, descended from Chagi, the Shuni family descended from Shuni.”
The Chassidic work Ma’or Voshemesh finds a beautiful and down-to-earth message inherent in the names Gad, Tzfoni, Chagi and Shuni, which carries within it a teaching with respect to the giving of tz’daka specifically.
GAD IS GOOD
The word Gad comprises the two Hebrew letters Gimmel and Daled. The Talmud (Shabbos 103a) records how a child interpreted all the letters of the Hebrew Aleph Beis. Gimmel Daled, the Talmud states, means “give to the poor.” Hence the word Gad implies giving of Tz’daka. (It would not be too far-fetched to suggest that the English word “good” may have derived from these two letters.)
Now that we have established the general message of tz’daka represented by the name of the entire tribe of Gad, we will discover that the names of three of Gad’s families allude to three specific requirements which apply to the Mitzvah of giving tz’daka.
First, it must be given discreetly so that the recipient is not put to shame. This requirement is hinted in the name of the first family of Gad mentioned: Tzefoni. The word tsafon means hidden, implying that Gad, which represents the act of giving tz’daka, must be given in a concealed manner.
Second, tz’daka must be given willingly and joyously. Although one who helps the poor reluctantly also fulfills the basic requirement of tz’daka, it is not the way the Mitzvah was intended. It certainly is not the ideal way of performing this Mitzvah.
The Ma’or Voshemesh states that the requirement of giving with joy explains why we do not recite a blessing before performing the Mitzvah of Tz’daka. Inasmuch as most people do not give with such enthusiasm, there is something incomplete about the performance of the Mitzvah. It therefore does not warrant a blessing which expresses one’s profound gratitude for the opportunity to fulfill G-d’s command. The rabbis who instituted the blessings we recite before performing other Mitzvos therefore decided not to compose and require a blessing for Tz’daka.
This requirement is alluded to in the name of the second family. Chagi derives from the word chag, festival, which, as its name suggests, is a joyous occasion. When one gives tz’daka it should be a cause of celebration for the donor no less so than for the recipient. Indeed, we are taught that in giving tz’daka, the donor benefits far more than the recipient. The recipient gets a finite amount of money or other assistance, but the donor fulfills a command that connects him to the Infinite G-d. The recipient gets a material resource; the donor validates his entire raison d’être.
The third requirement is not to be content with giving only once. Our Sages looked to the repetition of “give” as used in the Torah for the Mitzvah of tz’daka, “Give, you shall give.” They construed this to mean that one should not say “I have already given to this poor individual.” Rather “one should give repeatedly, even a hundred times.”
This requirement is alluded to in the name of the third of Gad’s families. Shuni can be translated as repetition, and is a cognate of the word shana, which means year, because every year is a cycle and repeat of the preceding year.
One may extend Ma’or Voshemesh’s exegesis to the fourth family name: Ozni. The word Ozni can also mean “my ear.”
It is not only important to give money to the needy; one should also lend an ear to hear about his or her plight and show empathy.
TZ’DAKA AND REDEMPTION
Our Sages tell us that tz’daka has a special connection to the Redemption. They put it in at least two ways. In one source they state: “Israel will be redeemed only through tz’daka.” In the other source it says: “Tz’daka is great because it hastens the Redemption.”
If tz’daka is the cause and Redemption is the effect it stands to reason that whatever conditions apply to the cause are inherent in the effect as well.
The Redemption is compared to tz’daka. Indeed, it is the ultimate tz’daka performed by G-d. Taking us out of Galus is the equivalent of redeeming a captive which the Talmud states is the greatest form of tz’daka because a captive suffers every imaginable indignity including the possibility of being murdered by his captors.
Our Sages also teach us that every Mitzvah G-d commands us to do He performs as well. Whenever G-d redeems us from our own predicament it is G-d’s form of tz’daka. That G-d cares for all of our material needs is His way of giving tz’daka. However, the ultimate expression of Divine tz’daka is when G-d takes us out of exile.
FOUR “REQUIREMENTS” OF G-D’S TZ’DAKA
Just as there are four conditions associated with our giving of tz’daka, represented by the four families of Gad, one may suggest that these four “conditions” also apply to G-d’s performance of tz’daka, particularly with respect to the ultimate Redemption.
The first requirement, of giving tz’daka discreetly, appears to be somewhat problematic if we try to apply it to G-d. Why would we want G-d to hide His giving us all of our needs?
One may answer this question by reflecting on the rationale for the idea of discreet giving. It is, as stated, in order not to embarrass the recipient. This too can apply to the way G-d gives to us. When G-d provides for all of our needs even though we have done nothing to earn it leads us to experience the ultimate embarrassment. The term “bread of shame” is applied by the Talmud to one who begs for food. Chassidic literature also applies it to one who takes all that G-d gives without earning it.
This has a direct bearing on Moshiach and Redemption. We were promised that Moshiach will redeem us regardless of our worthiness. But, who wants to be the undeserving recipient of a tz’daka handout? We want Redemption to occur because of our efforts, not in spite of them. Indeed, the Alter Rebbe in Tanya states that what will occur in the Messianic Age depends on our actions now and throughout our existence in exile.
G-D’S HAPPINESS
The second requirement associated with the name Chagi in the performance of tz’daka, is also problematic. Why does G-d have to be happy in providing us all our needs? Stating this requirement necessarily implies that it would be possible for G-d not to be happy at giving.
In truth, this second condition is related to the first. If we do not deserve G-d’s largesse and G-d gives it to us anyhow, He is obviously not happy and provides our needs reluctantly. The reason He is not happy is that G-d, whose “nature” is to be good to others, wants to give us the most possible. To give when the recipient is embarrassed by the gift is less than ideal, hence G-d is unhappy.
On a deeper level, the idea of G-d being happy to redeem us is based on the idea that G-d is happy with our phenomenal achievements in exile. Notwithstanding that exile, with all of its attendant negatives, we remain steadfast in our commitment to Judaism. This pleases G-d. As a result, G-d might be tempted to keep us in exile a bit longer. When He finally brings the Redemption He might do so reluctantly. We therefore pray to G-d that He should redeem us with joy; the satisfaction He receives from our heroism in exile should not bar Him from taking us out of exile with joy.
When G-d takes us out begrudgingly, the Redemption occurs in an impoverished state. Moshiach is described as a poor man riding on a donkey. However, if G-d is happy with Redemption it will occur in a majestic way, consistent with the verse that describes Moshiach’s coming on a cloud.
The third requirement, giving repeatedly, as it pertains to G-d is that He should not be content with His performance of all the great miracles of redemption in the past. We want Him to repeat the process until we are fully redeemed through the efforts of Moshiach. This message is conveyed in the biblical verse that speaks of G-d redeeming us sheinis, which usually means a second time, but can also be rendered “repeatedly.” For even after the Redemption there will be repeated levels of spiritual growth and development before us; each one will liberate us from the limits of the preceding level.
And finally, the name of the fourth family, Ozni, in its application to G-d’s tz’daka and Redemption is that we beseech G-d to open His ears to hear our pleas that we cannot tolerate Galus any longer!