While at first glance it might appear that one who gives to a needy person is the real “giver” in this exchange, on a deeper level, the needy person—by accepting the benefactor’s charity—may essentially be “giving” more to the benefactor than the benefactor is giving to him. Indeed, the midrash (Rut Rabbah 5:9) teaches that, “More than the householder (i.e., the wealthy person) does for the poor person, the poor person does for the householder.” Rav Yaakov Neiman (Darkei Mussar, Vayera) notes that from a midrash on our parsha, we find an amazing example of this idea.
When Avraham took in his guests, he performed a number of acts to enhance their wellbeing. He gave them water to drink, as Avraham said, “Let some water be brought, please.” He noticed that their feet were dirty [from what he thought was from engaging in idol worship], so water was served to them to clean their feet, as he said, “… And wash your feet.” He invited them to take refuge in the shade to be protected from the sun, as he said, “And recline beneath the tree.” He served them food, as he said, “I will fetch a morsel of bread that you may sustain yourselves.” Avraham also remained on the scene to watch over and care for their needs, as it states, “He stood over them.”
The midrash (Bereishit Rabbah, 48:10) relates the enormous benefits that were gained from these acts: Because Avraham said, “Let some water be brought, please,” Hashem told him, “I will repay your children [with water] in the Wilderness, in the settlement (i.e., Eretz Yisrael), and in the Messianic future.” Because Avraham said, “And wash your feet,” Hashem told him, “I will repay your children [by cleansing with water (to purify them of impurity—Maharzu)] in the Wilderness, in the settlement, and in the Messianic future.” Because Avraham said, “And recline beneath the tree,” Hashem told him, “I will repay your children [by sheltering them], etc. [in the Wilderness, in the settlement, and in the Messianic future].” Because Avraham said, “I will fetch a morsel of bread,” Hashem told him, “I will repay your children [by sustaining them], etc. [in the Wilderness, in the settlement, and in the Messianic future].” Because Avraham “stood over them,” Hashem told him, “I will repay your children [by attending to their needs and protecting them], etc. [in the Wilderness, in the settlement, and in the Messianic future].” This midrash can show us how much, in fact, Avraham’s recipients of his chesed—his guests—“gave” to him, as indeed we see the incredible amount of benefits that Avraham merited from his acts of chesed, whereby his descendants would receive so much goodness and salvation.
We may add to this by observing another midrash (Shemot Rabbah 28:1) that relates that when Moshe was in Heaven to receive the Torah, the ministering angels sought to attack Moshe. Hashem thereupon made Moshe’s facial features similar to those of Avraham. Hashem then said to the angels: Are you not embarrassed before him?! Is this not the one that you descended [from heaven to be] with, and you ate in his house?!” (As we know, Moshe’s “guests” were really angels). Hashem then said to Moshe, “The Torah is given to you only in Avraham’s merit.”
This midrash as well might show how much Avraham received from his chesed in the sense of causing his descendants much good, in this case,the gift of the holy Torah.
All this may teach us that while the benefactor benefits the needy person by giving him what he lacks, the needy person may ultimately be benefiting the benefactor much more, and thus how beneficial—for our own sake—it is to give to those in need.
We can also add that an objective observation of these acts that Avraham did to benefit his guests—in and of themselves—might not seem so wondrous and grand. This can perhaps teach us that even those basic, simple but helpful acts of chesed we do for those in need, which may not seem so heroic, they too—depending on the circumstances—may bring us tremendous benefits that largely outweigh whatever we may be “giving” up.
When Avraham first approached his guests, he seemed to have pleaded that they accept his invitation, saying, “My Lord, if I find favor in your eyes now, please pass not away from your servant.” Why did Avraham seemingly insist and plead that they accept his offer? The Shelah HaKadosh (seen in “Ish L’Re’eihu,” Vayera) seems to learn from the way Avraham worded the invitation, that Avraham was essentially imparting to his guests that they should do him a favor and accept his invitation.
Based on this, from one angle, it’s possible to explain that Avraham pleaded with them to accept his offer, in an effort to dispel any potential discomfort and shame his guests might feel by being on the receiving end; one might say that he was therefore imparting to them if they can do him a favor and accept, for really they are the ones giving to him and he is the needy one. Yet, based on the idea that, “More than the householder does for the poor person, the poor person does for the householder,” perhaps Avraham literally meant what he said. Perhaps Avraham pleaded with them to allow him to do chesed for them because he knew the power of giving to those in need, for by them accepting his offer and enabling him to do chesed, they would, in fact, be doing him a great favor because he would then potentially gain tremendous benefits as a result! And as seen above, he surely did.
When we realize that we may be gaining far more by giving to those in need than what we may be “giving” up, these encounters can become valuable opportunities for us in which we may potentially merit gaining and reaping much benefit for ourselves.
Binyamin is a graduate of Yeshivas Rabbeinu Yitzchak Elchanan, and Wurzweiler School of Social Work
