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Why does the vidui maaser invite divine scrutiny when the Gemara (גמרא) warns this typically brings punishment? The shiur distinguishes between schar mitzvah (מצוה) (reward for religious performance) and zechus (merit from societal accomplishment). Since maaser creates genuine benefit regardless of intention, divine examination poses no danger and extends to a yesod about hakoras hatov in all relationships.
Rabbi Zweig begins by examining the vidui maaser (confession over tithes) where a person asks Hashem (ה׳) to 'hashkifah mimaon kodshecha' - look down from heaven. He cites a teaching from Rabbi Yona that normally hashkafah (divine scrutiny) brings curses, as seen by Sodom, yet here it brings blessing. This raises the question: why would someone request divine scrutiny when it typically leads to punishment? The Gemara (גמרא) in Berachos (daf 55) warns that when one prays demanding reward based on their merits, Hashem will examine their sins - a dangerous proposition. The answer lies in understanding the nature of maaser's reward system. Rabbi Zweig explains that 'aser bishvil shetasher' (tithe so that you become wealthy) is not a reward for performing a mitzvah (מצוה), but payment for accomplishing societal good. When giving maaser, one creates a functioning economic system supporting the poor and sustaining Torah (תורה) scholars through supporting Levites. This is zechus (merit based on accomplishment) rather than schar mitzvah (reward for religious performance).
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Parshas Ki Savo - vidui maaser
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Why does Hashem need to justify giving nevuah to Avrohom with 'hamchasani m'Avrohom'? The Chasam Sofer's shocking answer: Avrohom had actually lost his spiritual level through constant kiruv work, but Hashem gave him nevuah anyway because he was doing God's work. This teaches that we must maintain relationships and help others even at the cost of personal spiritual growth.
