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וכי ימוך אחיך...וחי אחיך עמך

If your brother becomes impoverished … and let your brother live with you. (25:35, 36)

It is our responsibility to see to it that our brother does not descend to the level of poverty such that he will have great difficulty sustaining himself. We must attempt to help him before he becomes poor, so that, with help from his brother, he can maintain his independence and raise himself up to his prior status. Lending him money or investing in his business is among the highest and noblest forms of charity, since the beneficiary is not made to feel like a charity case. The Torah admonishes us not to lend money for interest. This is not…

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כי עבדי הם אשר הוצאתי אתם מארץ מצרים לא ימכרו ממכרת עבד

For they are my servants, whom I have taken out of the land of Egypt; they shall not be sold in the manner of a slave. (25:42)

The Talmud Yevamos 46a teaches, “You may purchase from them, but they may not purchase from you.” In other words, a Jew may not sell himself as a slave to a gentile. The Brisker Rav, zl, comments that this is the underlying directive of the above pasuk. The Jewish people are excluded from the laws of slavery. They do not apply to us, because we may no longer become slaves. We were taken out of Egypt, from servitude to freedom. We have parted ways with slavery – we serve Hashem as our only Master. There is an emotional aspect to…

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ולא תונו איש את עמיתו ויראת מאלקיך

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

Hurting another Jew is an egregious sin. What makes it most serious is the fact that one does not always observe the damage that he has wrought. Embarrassing someone, reminding him of an inappropriate episode in his life, can cause grave emotional trauma, which is concealed beneath the surface of the man’s demeanor. It hurts no less; since it is covert, the pain may be even greater. Talking about something that bothers a person is in itself a form of therapy. Onaah, aggrieving, applies to cheating in commerce, while onaas devarim refers to aggrieving with words, such as reminding people…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished and his hand falters in your proximity. (25:35)

Concerning this pasuk, which enjoins us to reach out to our fellow man who has sadly fallen on hard times, David Hamelech says in Tehillim 41:2, Ashrei maskil el dal, b’yom raah yimalteihu Hashem, “Praiseworthy is he who contemplates the needy; on the day of evil, Hashem will liberate him.” Why is this pasuk specifically selected by Chazal as the paradigm for giving tzedakah, charity? Can something special, a unique lesson/message regarding charitable giving, be derived herein? Simply, we are being enjoined to add some seichal, common sense, to our emotion upon giving the poor man a check. We should…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו גר ותושב וחי עמך

If your brother becomes impoverished and his means falter in your proximity, you shall strengthen him – proselyte or resident – so that he can live with you. (25:35)

In Avos D’Rav Nassan 2:43, we are taught that a poor man has eight names, eight frames of reference based upon his sad state of affairs. They are: ani; evyon; miskein; rash; dal; dach; mach; and holech. An ani is the standard name for implying his impoverished state. Evyon is derived from taavah, desire; a poor man wants everything, because he has nothing. Miskein means unfortunate, miserable, for he is humiliated due to his wretched state. Rash, destitute, means he has been left bereft of his possessions. Dal refers to being poor, meager. Dach is dejected and distressed. Mach means…

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וכי ימוך אחיך... והחזקת בו

If your brother becomes impoverished… you shall strengthen him. (25:35)

It is not always about money. Some of the wealthiest people are depressed, and, conversely, some of the poorest people are filled with joy. A person’s attitude reflects his needs. V’chi yamuch achicha, ‘If your brother becomes impoverished,” is not necessarily about money. He might need a shoulder to cry on; a hand to pat his back; a smile to brighten his day; a compliment to make him feel relevant. Emotional depression is worse than financial woe. People cover up their feelings. They smile, laugh, joke, all while they are crying bitterly from within. A number of years ago, a…

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ולא תונו איש את עמיתו ויראת מאלקיך

Each of you shall not aggrieve his fellow, and you shall fear your G-d. (25:17)

Chazal teach that, unlike the previous pasuk (14), “Do not aggrieve one another,” which refers to business conduct, this pasuk addresses the prohibition of onoas devarim, hurting people with words. Regrettably, too many ways exist in which we knowingly and unknowingly transgress this sin. Who does not know the meaning of the term shtoch, sticking a needle into a person? Sadly, a needle comprised of words is ultimately more painful, and the pain endurance longer, than a needle of steel. Reminding people of their earlier infractions or other embarrassing events in their past, be it their own or that of…

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וכי ימוך אחיך ומטה ידו עמך והחזקת בו

If your brother becomes impoverished, and his means falter in your proximity, you shall strengthen him. (25:35)

Rashi explains vehechezakta bo, “you shall strengthen him,” to mean that, if one sees a decline in his fellow’s business, if he sees that the money does not flow in his home as it once used to, he should step in and slow the descent, helping him to regain his financial footing. It is that much more difficult once the fall has gone too far. Rashi compares this to a donkey who is struggling with a heavy load. As long as the donkey is erect, albeit struggling, one person can support him. Once the donkey has fallen to the ground,…

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וכי תמכרו ממכר לעמיתך או קנה מיד עמיתך אל תונו איש את אחיו

If you sell anything to your neighbor, or buy anything from your neighbor, you should not defraud one another. (25:14)

The Talmud Bava Basra 87b details a number of fraudulent practices which were employed by less-than-honest businessmen who would cheat their customers. Rabbi Yochanan ben Zakai hesitated publicizing these practices, explaining that he was confronted with a moral dilemma. If he would lecture, it was quite possible that some of the listeners who were themselves dishonest might learn new methods for defrauding others. On the other hand, if he did not lecture, the cheaters would posit that the scholars were naïve to the ways of the world and unaware of the various ploys for cheating others. One wonders why it…

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והארץ לא תימכר לצמיתות כי לי הארץ כי גרים ותושבים אתם עמדי

The land shall not be sold in perpetuity, for the land is Mine; For you are sojourners and residents with Me. (25:23)

One who delves into the mitzvos of Shemittah and Yoveil will infer that their motif is to teach man that he lacks ownership of the land – and, for that matter, of anything. Man is temporary; life is as fleeting as the moment. We are here by the grace of G-d, and we had better live our lives like that. The Torah wants us to acknowledge that L’Hashem ha’aretz u’meloah, teival v’yoshvei vah, “To Hashem (belongs) the earth and its fullness, the inhabited land and those who dwell in it” (Tehillim 24:1). Man walks the earth thinking that it is…

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