Charity & Justice: No Simple Matter
Rabbi Moshe Ben-Chaim
Rabbi Elazar said, “Anyone who performs charity and justice, it is as if he filled the whole world with kindness, as it is stated, ‘He loves charity and justice; the earth is full of the kindness of the Lord’ (Psalms 33:5). But maybe you will say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny? Therefore we are taught otherwise, ‘How precious is your kindness, O God’ (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might then have thought that even a God-fearing individual cannot perform kindness. Therefore the verse states, ‘But the kindness of the Lord is from everlasting to everlasting upon them that fear Him’ (Psalms 103:17). Meaning that God-fearing people can in fact perform proper acts of charity and justice.” (Talmud Sukkah 49b)
Similarly we learn:
Any judge who gives a rightful decision–as truth demands it–even though he spends but one hour on it, Scripture accounts it to him as though he had occupied himself with the Torah the whole day long, and as though he became partner with the Holy One, blessed be He, in the work of the Creation of which it is stated, “It was evening and it was morning” (Rashi, Exod 18:13 ).
The rabbis also say when a Jew recites “Vayichulu”—“The heaven and the earth were finished, and all their array” (Gen . 2:1)—he too becomes a partner with God in Creation. But as Creation was complete, how can one subsequently partner in a concluded act?
These 2 matters address 2 areas: justice and creation. We partner with God not in the “act” of Creation, but in its “purpose.” Creation is purposeless without man recognizing God as Creator, and also upholding His will through justice. Thus, by 1) judging truthfully, and 2) attesting to God as Creator when reciting Vayichulu, man gives creation purpose. Man cannot partner with God in the act of creation; it concluded long ago. But man can partner with God by giving creation purpose: in both enforcing justice, and spreading the truth of God is the sole creator.
Anyone who performs charity and justice, it is as if he filled the whole world with kindness
Rabbi Elazar says here too “it is as if.” One person’s isolated act of charity and justice cannot literally fill the world with kindness or anything. But in as much as a person acts this way, he gives purpose to God’s creation of the entire world.
The gemara continues:
But maybe you will say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny? Therefore we are taught otherwise, “How precious is your kindness, O God” (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly.
Rabbi Elazar teaches that charity and justice require a high level individual. Why? It is because true charity requires a proper recipient, “How precious is your kindness, O God.” God’s kindness—charity and justice—are a deep science, like all God’s thoughts. One cannot simply respond emotionally, and give anyone large sums charity (we must give any asker at least something). But for larger sums, there are those who will not use the funds properly, as earlier discussed: “Charity is akin to planting, for at times, nothing grows.” Charity too when given to an abuser of funds, won’t use it intelligently and the charity misses its mark. Justice too requires research and not emotional responses. A woman once came with two witnesses before Rav Moshe Feinstein zt”l. The witnesses wished to attest to her husband's death so she could remarry (unverified spousal death prohibits the wife from remarrying). Rav Moshe told her to return in a week. She did, and Rav Moshe again said the same: return in yet another week. Finally, weeks later, the husband was found alive and well. Rav Moshe didn’t act on mercy for the woman, my guess is, as Rav Moshe viewed any death claim having only 2 witnesses as highly suspicious. For all people are known by at least dozens if not hundreds others throughout his life. Only 2 witnesses is suspicious. Rav Moshe used intelligence to ascertain a just decision, revealing the woman and witnesses as liars.
The gemara concludes:
One might then have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness? Therefore, the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him” (Psalms 103:17). Meaning that God-fearing people can in fact perform proper acts of charity and justice.
Why can God-fearing people perform proper acts of charity and justice? This is because they fear God: not man. They are objective when assessing people, like Rav Moshe Feinstein zt”l. This objectivity about others removes their emotions from clouding clear character assessment. God-fearing people will arrive at accurate assessments of worthy recipients of charity and justice.
But since such objective assessments of justice many times result in a penalty for a corrupt person, thereby creating enemies, therefore the verse says, “The kindness of the Lord is from everlasting to everlasting upon them that fear Him.” In His kindness, God protects good people from their enemies.