Talent on Loan from G-d
We live in an age of credit. G-d too gives us His blessings on credit and expects payment. The sooner we make good on our repayment of our debts to G-d, the faster, smoother and more glorious the Redemption will be.
G-d’s Gifts and Loans
In this week’s Torah portion, Mishpatim, we find the verse: “If you lend money to My people…” The word “if” usually implies an optional act. However, lending money (without interest) is actually a Mitzvah, a biblical commandment!
This obligation to lend money is distinct from the Mitzvah to give tzedakah-usually translated as charity, but, more accurately as “righteousness.” As great a Mitzvah as tzedakah is, the Talmud considers acts of kindness, which includes lending money, to be an even greater Mitzvah. (See preceding essay for an analysis of this statement.)
According to the Midrash, G-d only commands the Jewish people to do and observe those things, which He, Himself does. Thus it follows that G-d also “observes”, as it were, the precept of “If you lend money to My people.”
A loan is given to someone even if s/he doesn’t deserve it. Unlike the purchase of an object where the purchaser pays for the object the borrower does not give the lender anything in return for the loan. Nonetheless, it is not a gift; the borrower must ultimately repay the loan.
G-d, too, provides us with various abilities that we do not necessarily deserve. And in many cases what G-d gives us is His way of performing His Mitzvah of tzedakah. He does not expect us to repay it, and in many instances what He gives us exceeds our ability to ever repay Him. This is Divine tzedakah.
There are however times when G-d gives us abilities, talents and resources on loan. He demands, though, that this “loan” be repaid— that the abilities be utilized for the realization of one’s mission in life.
Simchas Torah Loans
Simchas Torah, when we conclude and celebrate the completion of the annual cycle of weekly Torah reading, we dance with the Torah in circuits around the Bimah (the platform or table upon which the Torah is read, which is traditionally placed in the center of the sanctuary). These circuits are called hakafos. It is interesting that the Chassidic translation and interpretation of the word adds a completely new dimension to this beautiful ceremony. The word hakafot can also be rendered as “credit.”
The meaning of this novel interpretation is that on Simchas Torah G-d allocates heaps of blessings for the entire year even before we did anything to earn those blessings. Simchas Torah is thus the time for Divine credit that is extended to us. The rest of the year is the time when we repay the loan we received on Simchas Torah.
Two Types of Loans
There are two types of loans: loan of an object and loan of money. The difference between them is that in the first case the borrower must return the same object, for it does not become his property; he only retains the right to use the object. A monetary loan, however, is “given to be spent,” it becomes the property of the debtor and s/he may use it any way s/he desires.
When G-d provides us with abilities it is like a monetary loan. We choose how we will use these abilities. Will we use them exclusively for our own selfish purposes or to realize our mission in life?
A loan, even of abilities, is given to be spent. Every Jew is permitted to take this loan and utilize it for one’s personal affairs. However, one must always bear in mind the ultimate purpose for which the loan was intended.
No harassment
There is another Mitzvah in the Torah that devolves on the lender not to harass the debtor to repay the debt when he realizes that he cannot do so. Indeed, this Mitzvah follows the statement that requires of us to lend money to others.
The Jewish people have become spiritually impoverished as a result of the disorientation, persecution and suffering that have punctuated our long exile experience. Consequently, we might have a hard time to repay the debt we owe G-d. We can therefore assume that G-d follows His own rule not to pressure us inordinately.
And while our plight does not relieve us of our obligation to make good on our loan, G-d has “no choice” as it were, and must bring an end to the exile and usher in the age of Redemption by sending us Moshiach. Only then will we be equipped to happily repay the loan in full Two Scenarios: The Donkey or the Cloud With this point we can understand the Talmud’s description of two possible scenarios for the coming of Moshiach. In one Biblical text Moshiach is described as a “Poor man riding a donkey,” whereas in a second verse Moshiach arrives majestically on a “heavenly cloud.”
The Talmud reconciles this apparent contradiction by asserting that Moshiach’s coming can come majestically if we are deserving. If we are not meritorious, however, Moshiach will still come, but as a poor man riding on a donkey.
It may be suggested that the two scenarios—of Moshiach’s coming as a poor man or majestically—is a reflection of the state in which the Jewish people will be.
In the scenario where we are meritorious and deserving, Moshiach will come because we are spiritually rich. We have paid our debts and we deserve to have Moshiach come. If however, we failed to pay our debts in the last days of exile because we are spiritually impoverished, Moshiach will also have to come, because that will be the only way G-d will get His loan repaid.
We have the choice. We can either act in good faith, and start to make good on our obligations, to pay our debts, or we can wait it out. Either way Moshiach will come. The difference is whether Moshiach comes because of us or in spite of us.
Which scenario do you prefer?
From the book Light from the Future: Parshas Mishpatim by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
