The Four Types of Charitable Givers - Rosh Hashanah Character Refinement

Full Summary

Rabbi Zweig begins by exploring a fundamental principle about Rosh Hashanah, noting that the term 'Rosh Hashanah' doesn't appear in the Torah (תורה) itself. Instead, the Torah describes it as the time when 'the eyes of Hashem (ה׳) are on the land of Israel from the beginning of the year to the end of the year.' This sets up the central theme: how we look at others determines how God looks at us. The shiur focuses on Pirkei Avos 5:16, which describes four types of people who give charity. Rabbi Zweig addresses two puzzling questions: why does the Mishnah (משנה) include someone who neither gives nor wants others to give as a 'type of charitable giver,' and what does it mean when someone wants to give but doesn't want others to give? He explains that the first type - those who want to give but don't want others to give - refers to people who are willing to help the poor but don't want them to become their equals. They prefer recipients to remain dependent rather than become self-sufficient through collective community support. Rabbi Zweig illustrates this psychological phenomenon with personal anecdotes about people who withhold ingredients from recipes, community members who resented seeing their rabbi drive a nice car, and other examples of begrudging others' success. He traces this mindset to people who feel inadequate themselves and need others to remain 'one step below' them to feel special. The second type - those who want others to give but won't give themselves - represents people who are protective of their own money but don't begrudge others' success, just don't want to finance it personally. The third type (a hasid or pious person) gives gladly and wants others to give too, even if the recipient surpasses them. The fourth type - giving nothing while wanting others to give nothing - represents someone who may actually give charity but resents both the giving and the recipient's benefit. This final category reveals a crucial insight: one can perform the right action but still be considered wicked if done with the wrong attitude. The Mishnah teaches that even when we do mitzvot, if we begrudge the recipients, we're considered rasha (wicked). This principle extends beyond charity to all interpersonal relationships. Rabbi Zweig brings a powerful Talmudic story about Rabbi Yehuda HaNasi, who told a crying animal destined for slaughter that it was created for this purpose. Though he spoke truth, his lack of compassion resulted in thirteen years of severe kidney stones. When he later showed compassion to small animals, his pain ceased. The lesson: God deals with us exactly as we deal with others. If we stand on our rights and show no compassion, God will be exacting with us. If we go beyond the letter of the law with others, God will show us similar compassion. The shiur concludes by connecting this teaching to Rosh Hashanah. The Torah's description of God's eyes being upon us mirrors how our eyes look upon others. Our attitude toward others' success, our willingness to help them surpass us, and our genuine joy in their achievements determine how God will judge us. The path to a favorable judgment lies not just in correct actions, but in cultivating a 'good eye' - genuinely rejoicing in others' success and helping them achieve it, even when they may surpass us. This character refinement, though extremely difficult, is within our power and essential for spiritual growth.