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Why does Torah (תורה) allow—even encourage—giving charity with expectation of reward when all other mitzvos forbid it? The guarantee of reward transforms the recipient from object of pity into profit center, preserving his dignity. The double language "aser ta'aser" (tithe, tithe) reveals wealth isn't reward but promotion to greater partnership with Hashem (ה׳) in supporting society.
The shiur addresses a fundamental paradox: while Jewish thought prohibits performing mitzvos for reward, charitable giving uniquely permits—even encourages—expecting Divine compensation. The parsha of Vidui Ma'aser (declaration of tithes) presents an even more startling phenomenon: after declaring perfect fulfillment of charitable obligations, one demands God fulfill His promises: "We have done what You decreed; now You do what You promised us." Rabbi Zweig explains this is not about motivating Jews to give charity—empirically, Jews are highly charitable without such motivation. Rather, it addresses the recipient's dignity. Taking charity devastates self-respect; the giver, even with good intentions, can inadvertently humiliate. The Torah (תורה)'s solution is revolutionary: by guaranteeing tenfold return, charity becomes an investment opportunity. The poor person transforms from supplicant into profit center, restoring his self-esteem. He's providing the giver an opportunity, not receiving condescending aid.
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Ki Savo 26:12-15
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Why does the Torah separate Avrohom's eulogy for Sarah from his crying for her? The shiur shows that Sarah required a public eulogy focused on the communal loss of a leader, not Avrohom's private grief. This teaches that we must view Jewish tragedies through a national lens first, seeing attacks on Am Yisrael as collective losses that dwarf personal concerns.
