This week's parsha offers us an important insight into the
obligation that we all have to show proper hakaras hatov
(appreciation of good). Rather than being just another
good character trait that we should strive toward, recognizing
and appreciating the good that we receive is one of the
most fundamental obligations of being a human being.
We read in the parsha, "An Ammonite or Moabite shall
not enter the congregation of Hashem, even their tenth
generation shall not enter the congregation of Hashem,
to eternity; because of the fact that they did not greet
you with bread and water on the road when you were leaving
Egypt, and because he hired against you Bilam son of Beor...
to curse you."
Amazingly, the verse seems to equate the misdemeanor of the
Ammonites, who failed to offer the B'nei Yisroel bread
and water to the heinous crime of the Moabites who hired
a sorcerer to curse and eventually annihilate the nation.
In fact, by recording the Ammonite offense first, it would
seem that the Torah views their misconduct as the more
severe of the two.
The Ramban explains that the wrongdoing of the Ammonites was
that they failed to show proper hakaras hatov to the Jewish
Nation. The Ammonites and Moabites were the indirect recipients
of the chesed of Avraham Avinu, as it was Avraham who redeemed
Lot and his daughters (the parents of the original Ammon
and Moav) from captivity and it was in the merit of Avraham
that Lot and his daughters were saved from the destruction
of S'dom. As a result the Ammonites and Moabites had a
basic obligation of hakaras hatov towards B'nei Yisroel.
Whereas the Moabites and the B'nei Esav went beyond their
borders to bring them bread and water, once they heard
that the B'nei Yisroel were not allowed to inflict stress
upon them, the Amonites refused to do so. (Incidentally,
the Ramban explains why the prohibition to marry an Ammonite
does not apply to an Ammonite woman. It was not the way
of the land for women to go out and bring water and bread
to passersby , therefore, it was only the men who displayed
a lack of hakaras hatov by refraining from doing so).
This Ramban affords us several insights into this concept
of hakaras hatov. Firstly, it applies to all of mankind,
Jews and non-Jews alike. Secondly, the obligation to show
hakaras hatov does not only fall upon those who directly
received the particular "good" but even on their
offspring who were only indirect recipients- the Ammonites
themselves had never been on the receiving end of Avraham's
kindness. Likewise, the obligation is not only toward the
actual perpetrator of the original "good" but
even to their offspring- these individual Jews in the desert
never did anything for the Ammonites. And thirdly, the
obligation of the recipient of the "good" to
show hakaras hatov exists regardless of there being a need
on the part of the good-doer to receive the hakaras hatov.
The Midrash points out that B'nei Yisroel would not have
even profited from the water and bread of the Ammonites
as they received a constant supply of manna from Heaven
and water from the miraculous well. Nonetheless, the fact
the B'nei Yisroel had no need for their donations in no
way absolved the Ammonites from their obligation to properly
recognize the good that was done to them. The Midrash finishes
with a frightening observation, "If this is the punishment
for those who did not reciprocate kindness toward those
that were not in need of the reciprocal kindness, how much
worse is it for the one who fails to reciprocate kindness
toward one who is in need of the kindness."
A few verses later the Torah tells us that we are not allowed
to abhor an Egyptian because we were a sojourner in his
land. Rashi explains that although they tossed our males
into the Nile and oppressed us terribly, since they offered
us a place to live in our time of need, when there was
famine in Eretz Canaan, we are obligated to show them hakaras
hatov. The perpetrator of good must always be recognized
and subsequent evil by the erstwhile benefactor does not
cancel out the original obligation. Furthermore, the obligation
of hakaras hatov exists even when the one doing the good
had purely selfish motivations- the Egyptians only had
a selfish incentive to invite the family of Yaakov to dwell
in their land.
Throughout Elul, as we approach Yom Hadin, let us all commit
ourselves to appreciating both Hashem and those around
us for the continual good that we receive- evening, morning
and afternoon.
Rabbi
Begoun, a recent addition to the Kollel’s morning seder,
is the Director of Outreach for the Komimiyus North Shore
Torah Center.
Halacha Encounters
Buying From Your Brother
Rabbi Avi Weinrib
When contemplating the purchase an item many factors are taken
into consideration. The price, quality and return policies
are all factors we consider before making a purchase.
The Torah teaches us an additional component to be considered. Who
is the owner of the shop where one wishes to shop? Is
it one of our fellow brothers or not? In this week’s
Halacha Encounters we will discuss the mitzvah of supporting
our fellow Jews when buying or selling items.
The posuk states … When
you make a sale to your fellow or make a purchase from
the hand of your fellow…” The Toras Kohanim on this posuk
teaches that when one is selling or buying an item, priority
should be given to one from his nation. The interesting
aspect of this halacha is that although Rashi on the
posuk quotes the Toras Kohanim, neither Rambam or the
Shulchan Aruch make any mention of it. However, the
poskim including the Rema and
Mishna Brura mention it and accept
this halacha at face value.
PRICE DIFFERENCE
The question arises when there is a price difference: Is one
required to purchase from a Jew? Additionally, if one
can get a better price when selling an item to a non-Jew,
may he do so? Is there still a requirement to give preference
to one’s fellow Jew? The Rema writes
that preference is given even when there is a price difference. The
Chofetz Chaim qualifies
this and rules that the halacha applies only when there
is a small difference in price. In regard as to what
is considered a “small” difference there is no clear
guideline in the poskim. It would seem to depend on one’s
financial situation and the size of the purchase. If
one is buying many items and the small difference on
each item adds up to a larger difference, we no longer
consider this a small difference. The Chofetz Chaim adds that this only applies to items
with no set market value. In such a case, even though
one can buy from a non-Jew for slightly less, he should
nonetheless give preference to his fellow brother. However,
if an item has a set market value and the Jew is charging
above the price, or when selling an item and the Jew
wants to pay below the market value, one is not required
to give preference to the Jew. One should note, however,
that even when the price difference is more than a small
amount, even though he is not required to give preference
to the Jew, if one does he fulfills a positive Torah
commandment.
LOANS & RENTALS
The Gemara tells
us that the same halacha applies when one is lending
money. He should give preference to his fellow Jew. The
Chofetz Chaim adds that if one is renting an item,
the same halacha applies.
BETTER POLICIES
The Agudah writes that when the Gemara tells
us that one should give preference in his loans to a
Jew this would only apply if they are equally trystworthy. However,
if one has a reason not to trust the Jew, he is not required
to lend him money. The Poskim rule
based on this, that the same would apply if the non-Jew
would have a better warranty or service policy on the
product. Obviously, if the product was of a better quality
one would not be required to give preference to the Jew.
INSAGNIFICANT PURCHASES
R’ Moshe Shternbuch Shlita writes that this halacha would
only apply when choosing a store for frequent purchases
or when purchasing a large item. On infrequent, small
purchases this halacha would not apply.
MORE EFFORT
The Maharam Shik writes this even though regarding
the price if there is a substantial difference this halacha
does not apply, this would not be the case if it is only
a matter of it being more difficult to purchase from
the Jew. The poskim write
that if the Jewish store is slightly further than the
non-Jew’s, one should still travel the extra distance.
WHOLESALER
The Maharam Shik also writes that this only applies
to retail purchases. However, regarding wholesale purchases,
one can go with the better price regardless of who is
selling it. This is because in all such purchases, one’s
business depends on getting the best price.
On a final note, one should be aware that in any situation
where a Jew is in need of support of his business, there
is an additional mitzvah of tzedakah to purchase from
him. The Rambam writes
that this is the highest level of tzedakah- to help keep
a Jew on his feet before he has to come to others for
help.
Rabbi Weinrib is a full time member
of the Kollel and frequent contributor to Halacha Encounters.
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