“If your brother becomes impoverished and his hand falters beside you, you shall strengthen him …” (Vayikra 25:35)
Rashi expounds on this pasuk, saying that one should not allow a destitute individual to continue to fall, because it will be that much more difficult to pick him up again. The Toras Kohanim compares this to a load on the donkey which – while it is still on the donkey – can be held in place by one person. However, if the load falls to the ground, even a few people can often not lift it back up. This is as it says (Tehillim 41:2), “Praiseworthy is he who contemplates the needy.”
What kind of thought or consideration is required? We would think that all that is necessary is money. In truth, though, an intelligent person will observe that the poor individual is faltering and understand that if he delays in helping him it will be that much more difficult to assist him after he has plummeted to the bottom.
Furthermore, even if one has already helped this destitute individual a few times, he should continue to encourage him, as it says, “you shall strengthen him,” i.e. support him and provide him with the necessary resources to sustain him. One does not become exempt from helping the impoverished individual even if he has already done so in the past.
The Shlah cites the Mishna (Avos 1:5), “…treat the poor as members of your household,” to amplify the extent of this mitzvah. He explains that the mitzvah includes, for example, lifting the spirits of the poor person, speaking to him gently, and according him respect. When connecting with this person in need, one should feel privileged that he is able to help the less fortunate and he should perform the mitzvah with joy. This increases the honor of Hashem and will fulfill the words (Tehillim 106:3), “Who performs righteousness in every time.” Even if a person is moved out of pity to assist the needy individual, nevertheless he has discharged the mitzvah by having in mind that he is fulfilling the will of Hashem. In fact, the Nachal Eisan comments that when a person fulfills this mitzvah of “strengthening him,” he will stand alongside the impoverished individual at techiyas hameisim.
The Ish L’re’eihu cites the Dubno Maggid who asks why this pasuk follows the pesukim that talk about Shemittah. He explains that this is to teach us that although the observance of Shemittah embodies the assimilation and internalization of emunah and bitachon – a total reliance on Hashem – it is directed to each individual for himself. When someone else is involved, one cannot impose his own emunah and bitachon on that needy individual. Rather, we are commanded to “strengthen him,” to help lift him out of his dire straits.
In fact, notes the Chofetz Chaim, our holy writings indicate that when a person appears before the Heavenly Court, he is asked whether he properly fulfilled the mitzvah of “you shall strengthen him,” as it is certain that such an opportunity arose during his lifetime.
A destitute individual, embarrassed to have to come to others for assistance, reaches the point where he has no other choice but to ask for help, for a loan, for advice, for a job. When he is turned away, he is broken inside, and he returns to his family, empty-handed and humiliated. Disappointed, the hungry, and sometimes even ill, children begin to cry, and their bitter tears reach the Heavens. It is possible, G-d-forbid, that this could intensify the power of the strict attribute of justice, and the person who lacked compassion and mercy is assessed with exacting judgment.
On the other hand, concludes the Chofetz Chaim, one who extends himself to help the needy person, and provides for the sustenance of his family, is granted special blessings upon his fulfillment of the mitzvah of “strengthening him.”
In his Sefer Ahavas Chesed, the Chofetz Chaim documents that reaching out to employ our brethren is also included in the mitzvah of “strengthening him.” The RMA adds that this is so even if there is additional cost involved in hiring a fellow believer.
Many years ago, a prosperous individual in Eretz Yisrael who freely disbursed tzedakah to all the needy souls in the city began to experience financial hardship. He eventually lost all his wealth and he needed to beg for funds to provide for his family.
The world-renowned Torah sage R’ Chaim Kanievsky wrote a letter to one of his wealthy devotees to generously extend himself on behalf of the impoverished man, in accordance with the Torah commandment of “strengthening him,” so that he could get back on his feet. R’ Chaim was very disturbed when the wealthy devotee did not respond as expected. In fact, he told the great Torah sage, “I do not get involved with people who have lost their money in business.”
R’ Chaim Kanievsky was heard to remark, “It seems that he has forgotten what it is to feel the pain of another person, and that is why he speaks in such a manner. He thinks that this could never happen to him.”
Not much time elapsed, and the sage’s wealthy devotee experienced severe financial setbacks, and he suffered the same fate as the bankrupt individual he had turned away. When he realized the error of his ways, he quickly ran to R’ Chaim Kanievsky. He apologized profusely that he had misunderstood the sage’s request, and had thought that R’ Chaim wanted him to partner with the indigent businessman. He didn’t realize that all the sage had asked was that he extend him a loan. He begged the sage to forgive him and bless him.
However, R’ Chaim Kanievsky did not bless him immediately as requested. It was a long time before the poor man was blessed and once again became successful.
