Longing for Everything

R’eih
Deuteronomy 11:26 - 16:17

Précis: Moses begins by saying “Behold (r’eih) I set before you a blessing and a curse this day.” God sets the blessing and curse before the people, depending on whether or not they obey the commandments. A concern with idolatry permeates the ensuing verses. The parasha explains that there will be only one site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: the prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the Levite, the "stranger, the fatherless, and the widow” are taken care of. Remission of debts in the seventh year, care of the poor, freeing of Hebrew slaves in the seventh year, and the dedication of the firstborn of cattle and flock to God are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.


Deut. 15:4 - "There shall be no needy among you."
Deut. 15:11- "There will never cease to be needy ones in your land, which is why I command you to open your hand to the poor."


In the space of only seven verses, the Torah reading seems to give us two diametrically opposed ideas: there will be no needy among you, but there will never cease to be needy ones in your land. How are we to reconcile these statements?

As usual, the Sages saw the same textual problems we see today, and had a solution for apparent ambiguity. The Talmud offers an alternative translation for the first verse: they read it to mean "there shall be no needy within you " (Baba Metzia 33b). From this interpretation, they infer a mitzvah to earn a sufficient living to support oneself and one's family. To underscore that charity begins at home, they note that one may not impoverish oneself by giving too much charity, and in fact they establish a maximum charitable level of 20% of income (Ketubot 50a).

During the current era of economic uncertainty, it is unlikely that pulpit rabbis will be haranguing their congregations not to impoverish themselves by giving too much tzedakah. But they should be talking about the necessity of helping others who are in dire circumstances. As is stated in the Shulchan Aruch (the 16th century legal code), everyone is required to give tzedakah – even those who are indigent. Giving to others is such a basic concept that we are commanded to give sufficient alms to the poor so that they, too, can give alms to other poor persons.

This latter concept seems to be derived from the second verse we study this week. As noted by Rabbi Lauren Eichler Berkun in the JTS Chancellor's Weekly Commentary (8/3/02), the language used in this verse is very instructive. The Hebrew word used for a “needy person” is "ev'yon" and not the normal word for a poor person ("oni"). Rashi, she notes, explains that "ev'yon" comes from a Hebrew word meaning "longing or desire." Therefore, according to Rashi, an "ev'yon" is one "who longs for everything."

When one is in economic distress, one is also often in emotional distress: one can “long for everything” to restore stability and security. But when we long for everything we can lose the ability to see the needs of others and to respond to their needs. The second verse we study this week encourages us to understand those "longings" within us - so that we can be more generous to our families, friends, colleagues and community members who need our support.