Gadol HaOseh Tzedaka B'Seiser - Charity Greater Than Moses

Full Summary

This shiur examines a profound Gemara (גמרא) from Bava Basra 9b teaching that "Gadol ha'oseh tzedakah b'seiser" - one who gives charity secretly is greater than Moshe Rabbeinu. Rabbi Zweig analyzes several complex questions: What does "shochad b'cheik" (bribery in the pocket) mean as a form of charity, and how can bribery be considered "matan b'seiser" (secret giving)? The Gemara cites the verse "matan baseser yichpeh af, v'shochad b'cheik cheimah azah" but there's disagreement between Rabbi Elazar and Rabbi Yitzchak about whether secret charity can overcome both divine anger (af) and fury (cheimah) or only af. Rabbi Zweig addresses Tosafos (תוספות)' question about the apparent contradiction - in one Gemara Moshe could kill cheimah but not af, suggesting cheimah is weaker, while here cheimah seems stronger than af. He explains that af and cheimah are not forms of judgment (mishpat) but represent God's withdrawal from His life-giving connection to humanity. Af means God stops infusing new life-breath into people, while cheimah means He consumes even the life-force already given. The solution lies in understanding two levels of charity corresponding to the Rambam (רמב"ם)'s eight levels of tzedakah. Regular matan b'seiser (where neither giver nor receiver knows the other's identity) prevents taking away someone's dignity, corresponding to overcoming af. But shochad b'cheik represents the highest level - creating employment or opportunities where the recipient feels they've earned their sustenance, actually giving them dignity and life-force (chiyus). This corresponds to overcoming cheimah. Rabbi Zweig connects this to Avraham's argument with God about Sodom, explaining that Avraham wasn't being chutzpadik but was asking God to act as Judge (shofet) rather than Creator (borei). As Creator, God can simply withdraw His life-giving presence (midas ha'af), causing death without judgment. As Judge, there must be proper justice with rights and procedures. The analysis reveals the sophisticated distinction between divine judgment and divine withdrawal, and how the highest forms of charity create a measure-for-measure response that can restore even the most severe divine disconnection.