Rabbi Yosef counted the many bills in his palm, clutching them and refusing to part with them. Time and again, an inner voice cried out in his heart, "Please feed me from this red, red red," but Rabbi Yosef immediately restrained himself and rebuked his evil desire that was trying to pull his own hand away from the commandment of tithing money. It is true that Rabbi Yosef was exempt from this commandment forever, he, his wife, and his household, because of the blessed poverty that constantly reigned in his home and he refused to go outside. Abrech Meshi, who was treated with four tender children, was never on his table, and luxuries such as "milk delicacies" were never on his table. Not only that, but even rolls and fruits that a person could eat were off limits in his home.
But complaints and complaints were never heard from Rabbi Yosef and his wife, their lives were pleasant and their lips always bore gratitude to the Creator of the worlds for what He had given and would surely give. And now, his fingers held bills of a respectable amount, which he and his family had set aside from their meager provisions and their meager salary, all of them dedicated to the commandments of charity and called "the tithe of money.".
But alas, sadness seized Rabbi Yosef. Suddenly he understood what "the troubles of the rich" were. Sheets upon sheets of colorful, eye-catching, and heart-pleasing papers, on fine chrome pages, piled up day after day on his desk, crying out without a sound, addressing the broad heart of the possessor of wealth and with a genuine plea, begging that the donor, may God be pleased to transfer his gift to their coffers and their loved ones.
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And it's not that Rabbi Yosef didn't want to be entitled to all the mitzvot, but his meager funds were barely enough for the "right" and to enter the donor pool of just one of the funds, because the right to donate is not purchased for a few shekels, some for one hundred and eighty per couple, and some demand even more. Either way, a couple and four people will not be entitled to enter the donor pool for less than five hundred shekels. And that's a problem.
At the tomb of Rabbi Nechushtan
Rabbi Yosef began to calculate, count, and weigh. He drew up a graph and built his own 'priorities'. Indeed, he and his wife, may they live, need to be blessed in the grave of 'Rabbi Nehushtan Schindler ztk"l', which lies in the dark corridors of the cemetery for Kurdistan immigrants located in the heart of the evergreen forests of the state of Uzbekistan. After all, they are promised that from now on they will be blessed with descendants who love God and fear God if they only have the privilege of ascending to his grave and making a supplication, and now, for the small sum of four hundred shekels, names can be transferred to the Central Charity Committee for blessing, and emissaries on their behalf will risk and risk their lives solely for the sake of those wonderful donors.
However, the 'World Charity Fund in the World' is offering, for more or less the same amount, a crazy deal that includes a flight to Vilnius to the grave of the 'Gaon' and a four-night stay in a luxurious hotel at the family's expense. No, not for donors but for emissaries, and it is known that a person's emissary is like him. And what could be more sublime than asking for a holy grave for the privilege of ascending in Torah and fear of God?!
But how could they reject with both hands a tempting offer from the "Supporting Committee" that sends a group of pious and peaceful scholars on a direct flight straight to the holy tomb of "Tana Kama" located in a hidden place known only to those who know the scriptures?! Indeed, the troubles of the rich. When he had no choice left, Rabbi Yosef left and headed for the travel agent's office, where he purchased a plane ticket to Turkey, prepared himself for his prostration at the tomb of Rabbi Chaim Pelaji, ztuk"l, and with the money remaining from the tithes, bought his sons rolls in honor of Rosh Chodesh.
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""He who says, 'This rock is for charity, so that my son may live,' is truly righteous." This saying, taken from the Gemara, has influenced many people. Throughout the generations, thousands of Jews, even those who are not Bani Berit, have been taught that the commandment of charity is a sacred and supreme value. Indeed, no widow in Israel, and the amounts of charity that flow into the various coffers can attest to this.
But recently, with the rise of the era of 'trends', other winds have begun to blow in our regions. The commandment of charity has become a trade, and not in money but in people. Talented graphic designers and public relations people are employed full-time in the various 'committees' with the sole purpose of penetrating deeper into the heart of man, deeper than the neighboring foundation. Instead of a 'heavenly reward' (such as "May my son live"), the commandment of charity is priced with an earthly and abstract reward of "how many people will do this or that for you" when in the meantime, in God's eyes, the action is spiritual. It seems that the day will not be far off when ads like "how many people will pray for you at Mincha and Arivaz on time" and the like will become commonplace.
I have nothing against the various charity funds. On the contrary, may my share be with them. I am puzzled by their desperate need to address the potential donor in a mundane and marketing language. These lines are intended to penetrate the heart of the giver and convince him that a donation does not necessarily create productivity. The purpose of the commandment of charity is - "the commandment of charity" and nothing more. Even in situations where the fund has nothing to offer except a silent request for an unfortunate needy person and his family, even then we are burdened with the heavenly and moral obligation to fulfill the commandment of charity. We will merit God's blessing because "there will be no needy among you.".
