Part I

Harrison Pawluk is an online personality who films himself performing “random acts of kindness.” He gets views in the millions. He shares videos of himself giving out free flowers and surprising people by paying for their groceries. But some people aren’t too happy with him when they see themselves online in his videos, having been filmed without permission. They feel that these acts of kindness are just self-aggrandizing, self-serving moves to get hits.

The true Torah-based form of chesed, and the love of it, on the other hand, forms the very blueprint of the world. Hashem is the essence of chesed itself, and He created the world so that He can reward us for doing mitzvos (Derech Hashem, chapter one). Thus, the mitzvos involved in the performance of chesed form a large part of the reason why Hashem created the world.

Performing chesed gives our life meaning. Since true chesed plays such a crucial role in life, it is important to understand what Chazal tell us about this most important subject. This article should be utilized to help inspire daily chesed, and to understand the significance of it.

Source

What is the source for the mitzvah of performing chesed? The Gemara (Bava Kamma 100a) identifies a posuk in Shemos (18:20) as the source, “And inform them of the path that they should walk..” The Rambam in Sefer HaMitzvos (Shoresh 2) cites this as a biblical requirement. There is another pasuk which one fulfills when performing chesed, “V’ahavta l’rayacha kamocha, Love thy neighbor as yourself.” The Rambam in Hilchos Aveilus (14:1) cites this as a biblical fulfillment, although the rabbis provided illustrations as to how to fulfill it..

Further Source and Three Obligations of Chesed

1. Walking in His Ways

a. The major obligation of chesed stems from walking in Hashem’s ways. The Gemara (Sotah 14a) discusses the pasuk, “Acharei Hashem Elokecha taylechu, You shall walk after Hashem your God (Devarim 13:5).” The Gemara asks, “How is it possible to physically walk after the Divine presence?”

b. The Gemara answers that it means to follow after the chesed traits, kavyachol, of Hashem. Just as He provides for the unclothed, so too we must you provide clothing to them. The Sefer Mitzvos Gedolos states that this verse is part of the related pasuk of “v’halachta b’drachav, and you shall walk in his ways.” In other words, the verse of “Acharei Hashem Elokecha taylechu” is referencing the verse of “V’halachta b’drachav.” It could very well be that the aforementioned verse in Shemos (18:20) is also referencing this.

2. Understanding That Chesed Connects Us to Hashem

a. The Gemara in Shabbos (133b) discusses another entirely different pasuk, “Zeh Kaili v’anveihu.” The Gemara in Shabbos understands it to mean that we must attempt to liken ourselves to Him. Just as He is kind and merciful, so too must you be kind and merciful.

Rav Yitzchok Isaac Sherr, zt”l, explains (Leket Sichos Mussar p.76) that the pasuk of “Zeh Kaili v’anveihu” teaches us the obligation of feeling and understanding that the performance of chesed brings us closer to Hashem. This is on account of the Gemara’s understanding of the word “anvehu” to mean “ani v’hu – I and Him.” The meaning of this pasuk is therefore, “This is my God, and I shall bind myself to Him. I know that I can accomplish this binding through the notion of performing acts of chesed.” The consequences of this pasuk are an obligation of thought, not practice. It is something that we must think—chesed binds us to Hashem—ani ve’hu.

One means of achieving this is the further obligation that the Sages placed on people to say (Tana D’Bei Eliyahu chapter 25), “When will my actions reach the level of those of our forefathers?” The forefathers personified these principles of chesed and wholesomeness. They also are the paradigms of relationship with Hashem.

The avos were so close to Hashem that they established the tefillos. Chesed can bring us to such a high madrega, spiritual level, that it can bring us to the level of the avos! A person is obligated to view chesed as the means of bringing us closer to Hashem and constantly ask: When will my actions of chesed bring me up to that level of spirituality?

3. Loving Chesed

a. The posuk in Micha (6:8) states, “What does Hashem require of you? Merely to do justice and love chesed.” The idea is that we must foster and develop a love of chesed. Rav Sherr explains that there are three elements to this love:

To love doing acts of chesed ourselves.

To love and appreciate a situation where chesed is being performed by others for others.

To love the existence of opportunities for chesed in the world.

The Chofetz Chaim writes (Ahavas chesed 2:1) that not only must one love chesed but one must stick to this character trait and always go beyond the measure of what is required. He gives the analogy of a parent. A loving parent gives more food and clothing than the child requires, so too must we do likewise in sticking to the midah of chesed.

Olam Chesed Yibaneh

The Alter of Slabodka writes that the notion of olam chesed yibaneh tells us that just as Hashem built the world with chesed, so too must we build the world with chesed.

Everyone in the world needs chesed. As babies, we require the chesed of others. When we become elderly and sick, we also need the chesed of others. There is no other way. Chesed is necessary for the world to be built. Hashem built this into the nature of the world in order to show us the very necessity of chesed.

There is another element in chesed too. It is a natural tendency for people to become miserable and crabby as we age. Living a life committed to chesed changes that—it stops us from declining in this respect. Thus, chesed not only builds the world—it builds ourselves as well.

There are other benefits of chesed too. The Chofetz Chaim writes (Ahavas chesed 2:4) that the performance of chesed saves a person from difficulties in life. It also ensures that Hashem will continue to maintain His love. It also awakens the Divine midah of chesed above. The Gemara in Bava Kamma (17a) also explains that one’s enemies fall away when one is committed to the performance of chesed.

By Rabbi Yair Hoffman

 The author can be reached at [email protected].