Rashi comments that the kindness we demonstrate to the deceased is the true kindness of truth – chesed shel emes, purely altruistic, because the beneficiary will never be able to return the favor. The Maggid, zl, m’Dubno explains that when one performs chesed, an act of lovingkindness, for his fellow men, he does not know for certain that his act of chesed is truly a favor for the intended. For some (for example), giving them material support could actually harm them in the long run. With regard to the deceased, however, we have no question that the chesed is undoubtedly good. Another way to view questionable acts of chesed is through the lens of truth. Not everyone is who he presents himself to be. The poor man might not be that poor; the sick person might, baruch Hashem, not be that ill. We have no question, however, concerning the state of the deceased. His Horav Tzvi Hirsch Ferber, zl (Kerem HaTzvi), wonders why Rashi adds the words, She’eino metzapeh l’tashlum gmul, “Since he does not look forward to recompense.” Why does Rashi use the words, “does not look forward,” as if to say that he has no interest whatsoever in repayment? Why does he not simply say that he does not expect to receive anything in return? Rashi adds that, veritably, one who performs kindness for the deceased will be Heavenly rewarded when his “turn” comes. Chazal (Moed Kattan 28b) teach that one who makes an effort to eulogize the deceased properly and honorably, will be repaid in that he, too, will be properly eulogized.
Rav Ferber explains that this is the type of repayment no one “looks forward” to receiving. The living prepare and involve themselves in every aspect of the burial process; they are not interested in the accounting they will receive when “their time” comes. That is one event they would like to delay as long as possible.
The Ksav Sofer offers a practical exposition. At times, being guided purely by a sense of kindness can be subjective and even pejorative. In Yaakov Avinu’s case, the Patriarch asked to be buried in close proximity to his home. That way, his followers could often visit his grave to pray for him and petition him for his support. Thus, chesed and emes clash, with chesed indicating burial in Egypt and
Rashi comments that the kindness we demonstrate to the deceased is the true kindness of truth – chesed shel emes, purely altruistic, because the beneficiary will never be able to return the favor. The Maggid, zl, m’Dubno explains that when one performs chesed, an act of lovingkindness, for his fellow men, he does not know for certain that his act of chesed is truly a favor for the intended. For some (for example), giving them material support could actually harm them in the long run. With regard to the deceased, however, we have no question that the chesed is undoubtedly good. Another way to view questionable acts of chesed is through the lens of truth. Not everyone is who he presents himself to be. The poor man might not be that poor; the sick person might, baruch Hashem, not be that ill. We have no question, however, concerning the state of the deceased. His neshamah is no longer on earth. Therefore, to assist in burying him is true chesed.
Horav Tzvi Hirsch Ferber, zl (Kerem HaTzvi), wonders why Rashi adds the words, She’eino metzapeh l’tashlum gmul, “Since he does not look forward to recompense.” Why does Rashi use the words, “does not look forward,” as if to say that he has no interest whatsoever in repayment? Why does he not simply say that he does not expect to receive anything in return? Rashi adds that, veritably, one who performs kindness for the deceased will be Heavenly rewarded when his “turn” comes. Chazal (Moed Kattan 28b) teach that one who makes an effort to eulogize the deceased properly and honorably, will be repaid in that he, too, will be properly eulogized.
Rav Ferber explains that this is the type of repayment no one “looks forward” to receiving. The living prepare and involve themselves in every aspect of the burial process; they are not interested in the accounting they will receive when “their time” comes. That is one event they would like to delay as long as possible.
The Ksav Sofer offers a practical exposition. At times, being guided purely by a sense of kindness can be subjective and even pejorative. In Yaakov Avinu’s case, the Patriarch asked to be buried in close proximity to his home. That way, his followers could often visit his grave to pray for him and petition him for his support. Thus, chesed and emes clash, with chesed indicating burial in Egypt and neshamah find its eternal repose and be bound up in the bond of life.
