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Why is one who causes another to give tzedakah greater than the actual giver? Building on Rashi (רש"י)'s emphasis on "chaveirim" (friends), the shiur argues that true influence works through genuine relationship, not coercion. When people give based on friendship and shared values, the facilitator creates both tzedakah and shalom - making community connection the highest form of religious influence.
This shiur examines the famous Gemara (גמרא) in Bava Basra 9a which states that "gadol hama'ase yoser min ha'ose" - one who causes another to give tzedakah is greater than the one who actually gives. Rabbi Zweig begins by citing the Gemara's proof text from the pasuk "vehaya ma'ase hatzedakah shalom" - "and the work of tzedakah shall be peace." A central challenge addressed is the apparent contradiction between this Gemara and another in Sanhedrin 99b, which states that one who causes another to perform a mitzvah (מצוה) receives reward "as if he did it" - implying equality, not superiority. The Ritva and Pri Chadash resolve this by explaining that the ma'ase (causer) is only greater when the ose (giver) acts under pressure unwillingly, while in Sanhedrin the person acts willingly.
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
Bava Basra 9a
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What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
