Why Are We Rewarded For Giving Tzedaka?
Chazal tell us (Kidushin 39b), “Schar Mitzva B’Hai Alma Leka”, there is no reward for Mitzvos in this world, only in the next. The pasuk by Tzedaka (Re’eh 15:10) seems to contradict this as it says that if we give Tzedaka Hashem will give a bracha to all our work. Is there reward in this world?
The Ksav Sofer answers that for the mitzva itself there is no reward in this world. However for the Simcha, the joy with which you do the Mitzva, there is a reward in this world. If we look carefully at the pasuk we see that the pasuk clearly says this. , give tzedaka. – , there should be no ill will in your heart when you give it, only joy in doing Hashem’s mitzva. Because of this aspect of the mitzva, the simcha you had, you will be rewarded in this world.
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Yerushalayim, A Place Where The Levi Can Feel At Home
“USimachtem Lifnei Hashem Elokeichem Atem UVneichem UVnoseichem…V’HaLevi” (Re’eh 12:12). The Torah tells us that we should build a Bais HaMikdash and bring all our Korbanos there. Then we can be happy with our family and the Levi. Where does a Levi come into the picture? We do not give him any gifts from the Korban, or specially in Yerushalayim, only the Kohein receives these gifts.
Rav Yehonoson Eibushitz explains that the Levi is always
out of place and feels like an outsider, since he has no territory in Eretz Yisrael to call his own. He lives in cities borrowed from other Shevatim that are scattered throughout the land. Yerushalayim is a city that is open to all and belongs collectively to Bnei Yisrael. In this great city, when you come to be joyful with your korbanos, the Levi can also celebrate with a full heart since here he has equal standing, and is no less a Baal HaBayis then anyone else.
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The Secret Location Of The Bais HaMikdash
“LiShichno Sidrishu Uvasa Shama; Seek His Presence and come there (Re’eh 12:5).” Moshe gave over the commandment to build a Bais HaMikdash but did not reveal the location. The Rambam in Moreh Nevuchim (3:45) says that after Avrohom Avinu went to Har HaMoriah for the Akeidah he called it Har Yeira’eh and this holy ground was revealed as the place for the Bais HaMikdash. Moshe surely knew this, so why did he purposely hide its location and not reveal it? The Rambam gives three reasons why. . 1. He didn’t want the other nations to know about this. He was worried that they would get there first and build a Temple to their idols because of the Kedusha of the area. This would give them a historical precedence. 2. The local people might destroy the area knowing that it is designated to be the pinnacle of Jewish spirituality and authority. 3. “The most important and true reason,” says the Rambam, “is that Moshe did not want the Shevatim to know where the Bais HaMikdash would be because he was scared the Shevatim in whose territory it wasn’t, would wage war on the Shevet that received that territory. Moshe wanted to avert a civil war. Therefore, only after there was a King with firm control over Am Yisrael, did Hashem reveal the location to Dovid HaMelech.”
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A Good Head Start From Above
Hashem tells Bnei Yisrael that He placed before them Bracha and Klallah. The pasuk then says (Devarim 11:27), “Es Habracha Asher Tishmi’u El Mitzvos; The bracha that you will listen to the mitzvos.” Shouldn’t it say the bracha “if” you will listen, like it says by the Klallah?
The Netziv answers that in the beginning Hashem helps every Yid do the mitzvos. Then he leaves you on your own to see how you will fare. If you continue on the path that Hashem already placed you on, you will earn additional reward. Therefore, it says, “Asher Tishmi’u,” because everyone listens at first.
This could be pshat in the Tomer Devorah who says (Middah 13 MiMei Kedem), that when you come across a person that has nothing good about him, still you should be kind to him. The reason is because every Jew had a time in his life where he was innocent and pure.
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In The Grip Of The Chazir
The Torah in parshas Re’eh (14:7-8) lists a number of unkosher animals, the Gamal (Camel), Arneves (Hare),
Shafan (Hyrax), and Chazir (Pig). It lists the first three in one Pasuk and the Chazir by itself. The order here is slightly different than in Parshas Shemini where the Shafan and Arneves are in reverse order. Why? Rav Chaim Kanievsky answers with the Medrash that says that these four unkosher animals represent the four Galuyos Bnei Yisrael will endure. In Parshas Shemini they are listed in chronological order, Gamal is Bavel, Shafan is Paras, Arneves is Yavan, and Chazir is Edom. In Parshas
Re’eh it lists them in order of ferocity. Gamal is Bavel which lasted only 70 years. Yavan, the Arneves, held its iron grip over us for 103 years. The Shafan, which is Paras, will continue until the arrival of Moshiach. Edom is as brutal as all three combined, which is why it warrants its own pasuk to equal the single pasuk including the other three.

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