Shaarei Yosher, sec. 5: Sharing – Part 2

With this idea one can understand how charity has the effect of enriching the one who performs it, as the sages say on the verse “‘aseir ta’aseir – you shall surely tithe’ – tithe, so that you shall become rich – shetis’asheir” . Someone who is appointed over a small part of the national treasury who does a good job guarding at his appointment as appropriate will be next appointed to oversee a sum greater than that, if he is not promoted in some other way. If they find a flaw in his guard duty, no fine qualities to be found in him will help, and they will demote him to a smaller task. Similarly in the treasuries of heaven which are given to man. If he tithes appropriately, he satisfies his job of disbursement as he is supposed to conduct himself according to the Torah, giving to each as is appropriate according to the teachings of the Torah, then he will become wealthy and be appointed to disburse a greater treasure. And so on, upward and upward so that he can fulfill his lofty desire to do good for the masses through his stewardship of the treasury. In this way a man of reliable spirit does the will of his Maker.
ועל פי דעה זו יובן סגולת הצדקה שמעשרת את בעליה, כמו שדרשו חז״ל על הכתוב “‘עשר תעשר’ – עשר בשביל שתתעשר” (תענית דף ט.), שכמו שהממונה על אוצרות הממשלה באוצר קטן, אם ישמור תפקידו כראוי אז יתמנה להיות גזבר על אוצר גדול מזה, אף אם לא יצטיין במעלות אחרות, ולהיפך, אם יתגלה חסרון במשמרתו, לא יועילו לו כל מעלות שימצאו בו, ויורידוהו למשרה קטנה מזה, כל כך באוצרות שמים הנתנים לאדם, אם מעשר כראוי ממלא תפקיד הגזברות שלו כראוי ליטול לעצמו כפי דרכי התורה, ומחלק למי שראוי כל כך על פי הוראת התורה, אז יתעשר ויתמנה לגזברות על אוצר גדול מזה וכן הלאה למעלה למעלה, למען יתקיים רצון העליון בהטבת הכלל על ידי שמירת האוצר, ובזה איש נאמן רוח עושה רצון קונו יתברך.

In the previous portion, Rav Shimon advised us to see ourselves not as possessors, but as the part of the Jewish People that happens to be holding something on behalf of the whole. Here Rav Shimon explains a causal connection between giving to others and getting reward. Someone who shares Hashem’s bounty plays his role with what he is given, and thus it furthers Hashem’s goals to share with him even more. And even though a person only gives a percentage of his wealth, Hashem will still increase his entire wealth in order to increase that percentage.

This is why Rav Yochanan (Taanis 9a) homiletically explained “aseir ta’aser” (Devarim 22:41) ias “aseir bishvil shetis’asheir — tithe so that you will become rich.”  This isn’t merely testing G-d — that would be prohibited. It’s not even a promise of personal reward, offering a selfish reason to do the right thing. It is a fundamental expression of “im ein ani li, mi li — if I am not for myself, who will be for me?” Become rich, because the broader, fully developed “ani” of someone connect well beyond himself could use the wealth.

And your thoughts...?