A POOR PERSON’S SACRIFICE
The parsha that begins the book of Vayikra-Leviticus starts with a discussion of the various sacrifices that were to be offered in the Mishkan, the portable Sanctuary in the desert, and later in the Beis HaMikdash, the Holy Temple in Jerusalem.
The sacrifices were divided into several categories. In addition to the mandatory communal sacrifices and the mandatory private ones to atone for sins, there were voluntary sacrifices offered by individuals.
There were several levels within the category of voluntary offerings corresponding to one’s financial status. One who could afford to do so would bring an animal. One unable to afford an animal could bring a bird, but the very poor were allowed to bring a “paltry” flour offering.
Lest one think that the poor person’s offering was valued less than the rich person’s elaborate offering, the Torah introduces the poor man’s offering in the following manner:
“When a nefesh-soul will bring a meal-offering.”
The word nefesh is not mentioned when the Torah speaks of the more expensive offerings. Why is it only mentioned here with respect to the flour offering?
Rashi, citing a Talmudic teaching, states:
“Whose practice is it to dedicate a meal-offering? A poor person. The Holy One, blessed is He, said, ‘I consider it on his behalf as if he offered his soul.’”
A poor person’s offering is indeed unique; when he brings a paltry meal-offering he is bringing not only the physical flour but his very soul. The fact that he is making a real sacrifice indicates that it comes from the depths of his heart and soul. He is therefore considered to be on a higher plane of giving than the rich man’s extravagant sacrifice.
The Torah’s use of the word “nefesh” sheds light on the way it views the efforts of those who are impoverished. Their sacrifices are given so much more weight than the sacrifices of those who are well endowed. While the rich give their resources, the poor give of themselves.
REVISITING PURIM
With this introduction in mind, we may be able to solve a riddle posed by the Rebbe concerning the observance of the Holiday of Purim in the Messianic Age.
According to the Midrash, the Holiday of Purim will always be observed. Indeed, according to one Midrashic source, the other Biblical Holidays will be overshadowed by the celebration of the Final Redemption but for Purim (in some versions, also Chanukah) which will still be prominent.
One of the observances of Purim which, according to Maimonides, is the most important of its observances, is Matanos LaEvyonim-gifts to the poor. A question arises from this statement. How are we to observe this Mitzvah in the Messianic Age when there will be no more poverty. Indeed, the Torah states (Deuteronomy 15:4): “However, there will no longer be any destitute people among you.” If there will be no more of the poor, to whom shall we give gifts to fulfill our Purim obligation?
ALTERNATE FORMS OF POVERTY
Of course, the answer is that poverty is not restricted to finances. One can be poor in intellectual, emotional and spiritual senses as well. Indeed, the Talmud states that the only truly poor person is he who lacks knowledge. So, while we may no longer have anyone in need of money in the Messianic Age, we may still have to share some of our intellectual, emotional and spiritual resources with those less fortunate than us in these areas.
However, this answer is not fully satisfying. In the Messianic Age, especially its more advanced stages, we will all be rich in every aspect of life, including the categories of intellect, emotional and spiritual. How, then, may we fulfill this central Purim obligation?
Our discussion of the unique nature of the poor person’s offering can provide a novel answer to that question.
RECOGNITION IS THE GREATEST GIFT
While we may not have to give the “poor” our support because the poor will no longer exist, there will still be one way we can fulfill the Mitzvah. We can do so by
“giving” to those who were poor in these last moments of exile. We will give them recognition and appreciation for their sacrifices and offerings, which have placed them on a level above and beyond everyone else.
The ultimate gift for these people is promotion to a level of prominence for their unique sacrifices for they have given of their very souls, not simply of their secular resources.
The greatest gift one can give to another is the recognition that they matter.
In today’s world, the poor and downtrodden occupy the lowest rung in society. They are rarely appreciated for their acts of charity, kindness and sacrifice. Organizations rush to honor the great benefactors, who, it must be said, truly deserve acknowledgment for their support of needy and holy causes. It is entirely proper that they are recognized for their great spiritual and humanitarian contributions to society.
But, how many people show appreciation for the sacrifices made by those who are poor in every sense of the word; whose sacrifices the Torah states are far superior to the sacrifices made by those who are rich?
Living in an upside-down world of exile, where G-dly reality is cloaked and obscure, the truly great heroes, those who make the most meaningful gestures despite their poverty, are relegated to the bottom of society. In the rarified world of Redemption, the undiminished world of reality and sanity, the poor will be rewarded for their unparalleled sacrifices and devotion. That recognition will be our gift; the gift of realizing their true value.
THE POOR GENERATION OF PURIM
We can take this lesson a step further.
Just as a nation can have people at all levels of wealth, ranging from the extremely affluent to the poorest, so too the experience of the Jewish nation, from the time of its formation at Sinai to this day, can be divided into periods of wealth and poverty.
When we stood in terrified rapture at Mount Sinai we were extremely rich. The Jews that followed Moses out of Egypt were materially enriched by the gold and silver they had taken from the Egyptians. Their material wealth was paralleled by their spiritual wealth when they witnessed the incredible miracles in Egypt, at the crossing of the Red Sea and especially at Sinai, when they received the Torah.
The later Jews who lived in the periods of the two Temples were also rich in the spiritual sense of the word, having the opportunity to bask in G-d’s presence and light emanating from the Beis HaMikdash.
However, in the exile between the Two Temples, the wicked decree of Haman threatened us with annihilation. This decree, our Sages state, was precipitated by the spiritually impoverished state of the Jewish people in the time of our Persian exile. The miracle of Purim was stimulated by the self-sacrifice of the Jewish people who, in spite of the danger to their lives, never considered converting away from Judaism. Moreover, they embraced G-d and Torah with a fervor extraordinary in a time of utter Divine concealment.
Purim is, in effect, the Holiday in which G-d demonstrated His love and appreciation for a spiritually impoverished generation; valuing their sacrifice even more than that made by the “rich” generation when the Torah was given at Mount Sinai. According to the Talmud, the Jewish people’s acceptance of Torah at Sinai was incomplete; it was only made complete when they embraced Torah in a time of concealment and darkness.
Purim is the ultimate expression of G-d giving the downtrodden Jewish nation the great gift of validation and honor. This was G-d’s gift to the poor.
G-d actually gave His gift to two kinds of people tormented by poverty and need; those whose poverty was represented by the threat to their physical existence as well as their spiritual impoverishment.
And, we, in turn, are obliged to give our own gifts at Purim to two poor people, as a way of reciprocating and reenacting G-d’s gesture.
THE EXALTED POVERTY OF OUR GENERATION
If the generation of Purim was considered a poor generation and the miracle of Purim is seen as G-d’s gifts to the poor, then our generation must be the ultimate impoverished generation.
To be sure, we also possess some of the richest Jewish experiences. We are the most materially prosperous generation. There are more Torah books available today, in every language. The deepest mysteries of Torah have been revealed in the teachings of Chassidus and disseminated throughout the world. Tyrannical governments that forbade Jewish observance have disappeared in the last few decades. Although we cannot now see and hear the Rebbe, we are privileged to have access to him and his voluminous and rich teachings.
However, paradoxically, we are also the poorest generation in all of history. We live in a time when the secular world has dominated much of Jewish society. We are still in the shadow of the Holocaust and Soviet oppression. The rate of assimilation has skyrocketed and the lack of Jewish education for the majority of Jews is unprecedented.
Lest we think that our minimal contributions to Judaism are poor and of no value, we are reminded by the Torah in this week’s parsha, that on the contrary, the greatest contribution is given by the poor. No one compels us to make our sacrifices for G-d and Torah; we are therefore giving our very soul.
Because we are the quintessential poor, those who give of our soul without any recognition, G-d has a Mitzvah to give us gifts in His observance of Purim. His gift will be the Final Redemption, when He will lift us from our state of spiritual poverty and confer on us the recognition and credit for the incredible and unique sacrifices of the poor. In the Messianic Age, our generation will be singled out for our little sacrifices and gestures, which in the world of Divine reality are the ultimate level of Divine service.