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Why does the Gemara (גמרא) prove from "tzedakah u'mishpat" that Jews are gomlei chasadim, when tzedakah is less than gemilut chasadim? The shiur develops the concept that "gomel" means weaning oneself away from any agenda — giving tzedakah as if it's mishpat (an obligation owed to the recipient). This defines authentic Jewish chesed (חסד): giving with absolutely nothing expected in return, distinguishing it from conditional kindness that masks an ulterior motive.
The shiur opens with a fundamental question from the Maharsha on Yevamos: the Gemara (גמרא) proves that Jews are gomlei chasadim (doers of kindness) from the passuk stating that Avrohom will instruct his children to do "tzedakah u'mishpat." But the Gemara itself teaches that gemilut chasadim is greater than tzedakah — gemilut chasadim applies to rich and poor, alive and dead, and involves personal service not just money. So how can the Gemara prove the superior quality (gemilut chasadim) from the inferior one (tzedakah)? Rabbi Zweig raises additional questions: Why does Rashi (רש"י), commenting on a statement in Sukkah about "those who maintain the covenant of Avrohom Avinu," explain this covenant as referring to Avrohom's inn for wayfarers rather than to circumcision? What fundamentally distinguishes Avrohom Avinu's hospitality from the Salvation Army's charity work — both provide food, shelter, and clothing to those in need? If the only difference is the religious message at the end, then Judaism's appeal becomes a matter of luck, depending on which door a needy person happens to enter. There must be an intrinsic difference in the chesed (חסד) itself, not just in the accompanying message.
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Parshas Vayeira 21:14-19 (Hagar and Yishmael); Bereishis 18:19 (Avraham teaching his children)
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