(2007/5767)
The Gemara (Rosh HaShanah 4a) teaches that if someone proclaims, “I am giving this Sela (coin) to Tzedakah in order that my children will live or that I will merit Olam HaBa,” he is considered a full-fledged Tzadik. Tosafot pose a question on the Gemara’s statement. First, doesn’t this violate of the principle established in the Mishnah, “One should not be [in his Avodat Hashem] like a servant who serves his master in order to receive reward” (Avot 1:3)? After all, the man is giving Tzedakah only in order to receive reward. Similarly, the Gemara (Taanit 9a) teaches that one may give Maaseir intending to get rich, based on the Pasuk in Parashat Re’eh, “Aseir TeAseir,” “You shall surely tithe” (Devarim 14:22), which the Gemara interprets as, “Aseir Bishvil SheTitasheir,” “Give Maaseir so that you will become rich.” Doesn’t this Gemara also violate the principle stated in Masechet Avot?
The Oneg Yom Tov answers that the principle set forth in Avot applies only to Mitzvot that one is absolutely obligated to do. Giving Tzedakah is unique in that there is no definite obligation to give any specific Tzedakah. When one volunteers, there is certainly a fulfillment of the Mitzvah of Tzedakah. Therefore, when one is volunteering, as in the case of the Gemara in Rosh HaShanah, he may make stipulations. The same applies to giving Maaseir. Rashi notes that unlike Bikkurim, which must be given in all cases, Maaseir is required only if one wishes to eat the produce. Therefore, when one is separating Maaseir before he eats, he technically is doing so voluntarily. Consequently, the Gemara teaches us that one may tithe in order to become rich.
The Oneg Yom Tov further explains another unique characteristic of Tzedakah, namely, that one may give charity to test Hashem. For instance, if one is entangled in a certain undesirable situation, he may pledge Tzedakah on condition he be extricated from his plight. The reason why one normally may not test Hashem through the fulfillment of Mitzvot is because although one gets reward for engaging in Mitzvot, his reward may be withheld from him if he commits an Aveirah. This may lead one to conclude that there is no reward at all, an erroneous, heretical miscalculation. However, nothing will ever get in the way of our reward for Tzedakah, so it is permissible to test Hashem through charity.
Tzedakah is a hallmark of our Torah and our people. With knowledge of the power of charity, may we all merit performing this Mitzvah in the best possible way.