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In Parshas Behar, we find laws describing the Sabbatical Year, or the seventh year during which we refrain from cultivating crops, as well as a discussion of the laws dealing with buying and selling. At the end of Tractate Sheviis in the Babylonian Talmud, there is a debate between two rabbis concerning monetary promises. R’ Yochanan says that it is permissible to decide to give charity and later reconsider, but Rav says, "I taught my household when we give someone a gift we don't change our minds." Rav Yochanan applied the letter of the law and decided that we’re not allowed to reconsider a promise to give a gift or money. Rav, though employed middat Chassidut (the art of going beyond the letter of the law). In his opinion, when it comes to doing a kind deed like giving money, we don’t change our minds.
To demonstrate the principle of middat Chassidut (going within the letter of the law), the Talmud brings a case that appeared before Rav. Someone made a deal to buy salt at a fixed amount and left a deposit with the seller. In the meantime, the price of salt rose, and the seller came to Rav and asked him what he should do, since the deal would force him to sell the salt at a price below market value. Rav replied he should sell the salt at the original price, up to the amount of the deposit. He was permitted to sell the rest of the salt at the new, more attractive price. Thus, middat Chassidut required him to sell at least part of the deal at the original price, in order to avoid a heavenly penalty.
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However, in the Jerusalem Talmud, tractate Baba Metzia, we see an entirely different case. Rav, who was also a community rabbi, received money to disperse at his discretion. He gave the following instructions to his assistant, who actually handled the communal requests for money. He told him, “If I tell you to give to a poor person, give the money without delay, but if I tell you to some money to a wealthy person, get back to me and ask a second time.” This seems to contradict what Rav said earlier – that if we decide to give money as charity, we shouldn’t reconsider. If, in accordance with middat Chassidut, Rav instructs everyone in his household to keep their word, why should it be any different in the case with his assistant? Why would he allow himself to cancel a sale or a gift, even if it’s to a wealthy man?
There are several possible explanations:
1) When the assistant would give to a poor person, it was usually a small amount, but when he would give to a wealthy person, he would give a large amount. It wasn’t necessary to review the matter with Rav before giving a small amount to a poor person, but it was important to re-consult with Rav when giving to a wealthy person.
2) There was an issue in time: When giving to a poor person, the gift is categorized as tzedako, or charity, and is considered like a vow. One must fulfill a vow as soon as possible, which is why Rav gave instructions to give immediately to any poor person who received permission. However, a gift to a wealthy person is not like a vow, and Rav’s assistant was like an emissary, who could return to consult with Rav before giving the money.
3) When a poor person would make a request, it was usually as Rav was present, and it would not have been proper to re-consider his decision in front of the poor person. But, when a wealthy person would request, it was usually not in the presence of Rav, and in such a case it was permissible to for Rav to think over and perhaps re-consider his decision.
The problem with all the above explanations is that if one is conducting himself according to middat Chassidut, within the letter of the law, and does not act contrary to his original intention, then the amount of the gift, the time frame or the presence of the rabbi should not have made a difference. So, we must find another way to reconcile what seem to be the discrepancies in the various events.
Perhaps we could explain as follows: In tractate Shviis, Rav was describing the way he instructs his own household in the use of private funds. In his own house, he gave instructions that noone should go back on their word once they decided to give tzedako (charity). They should conduct themselves with middat Chassidut in spite of mitigating circumstances and always keep their word. However when dealing with his assistant in the use of communal funds, Rav was not giving general guidelines, but merely asking his assistant to follow his instructions in distributing communal money. In that case, Rav was dealing with public funds, and had to be more careful that they are given to those in need. Therefore he needed to be able to reconsider a promise to a rich man.
Parshas Behar deals not only with monetary laws but also with laws concerning the Sabbatical year, during which we let the land rest for a year after having planted and harvested for six years. It is said (Berachot 31A), "Emunah (faith) corresponds to Zeraim (the section on agricultural laws)." The gemorra explains that a farmer “believes in the Creator of the world and sows.” We have faith that, with G-d’s help, working through the laws of nature, we sow and we reap and we have enough to eat. There is, however a different approach. A Jew knows that G-d creates the laws of nature and is ultimately responsible for the growth of plants. However, there is an even higher level of emunah that does not take into account the laws of nature at all. It focuses solely on Hashem as the ultimate source of growth and life. Since He creates the world anew every second, He can cause the seeds to germinate and grow either with or without the laws of nature, according to this level of emunah.
It is with this higher level of emunah that a Jew approaches the Sabbatical year. While a person could feel that his own actions will bring a reward from Hashem, and that his sowing seeds will, according to the natural order of things, bear fruit, the Sabbatical year puts a different perspective on this activity. It puts every Jew in the position of depending solely on Hashem to provide crops. He knows the ability of Hashem to provide sustenance transcends any action on the part of the Jew. This level of emunah goes beyond the natural laws and connects a Jew directly with Hashem.
Returning to the subject of fulfilling one's monetary promises, there are many laws governing transactions, gifts, tzedakah and promises, just as there are many laws governing the functioning of nature. However, middat Chassidut – going within the letter of the law - is akin to the level of emunah that transcends the laws of nature. This emunah is associated with the Sabbatical year, and it is what enables us to get through the year even without planting and cultivating our fields. Similarly, we need not regret our promises to others to help them with their physical needs, just as we need not doubt that G-d provides us with our needs during the Sabbatical year. In the merit of having perfect faith in Hashem's ability to provide us our needs directly during the Sabbatical year and at all times, we should merit to witness the arrival of Mashiach and the building of the Temple speedily in our days.
Adapted from Lukutei Sichot, Vayikra Parshas Behar Vol 32 pages 154-160
Rabbi David Sterne, Jerusalem Connection in the Old City of Jerusalem