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Beit Midrash
- Jewish Laws and Thoughts
- Middot - Character Traits
- Charity and Lending Money
Case: A poor man died, leaving a widow, a son and a daughter, for whom the community raised weekly support. Then the widow died. Thegabbai tzedaka set up a fund for the son to use for a business when he becomes ready and for the daughter’s future dowry. The son grew up and received his money but died soon thereafter. His sister inherited the money, giving her a total of 600 gold coins, but she too died before she got married. The donors want their donations back, whereas the rabbi wants to use the money for community projects for the benefit of all.
Ruling: It is surprising that there is no mention of the daughter’s closest living relative’s claim. Apparently, there is no known relative, in which case the money is used for communal needs (Rosh, cited by Tur, Choshen Mishpat 283).
The Beit Yosef (CM 253) cites the Rashba that if one gave money for a poor girl’s dowry and she died, her inheritors keep the money. This is because once a poor person receives money, it is his, and he can even use it for uses that the donor did not intend. The Rama (CM 253:16) brings dissenters based on the following sugya (Bava Kama 110a-b). If someone stole money from a convert with no inheritors and swore falsely about it and then the convert died, he gets atonement by returning the money to kohanim and bringing a korban. If the thief paid the kohanim and died before bringing the korban, the money is not returned to his inheritors because the payment brought an element of atonement even without the korban. This implies that if the money given did not have its intended impact, the money would return to his inheritors. The Hagahot Maimoniot (Gezeila 8) learns from this that if one raised money for his daughter’s wedding and she did not get married, the donors can ask for the money back, as their intentions were not fulfilled. Similarly, the Mordechai (Ketubot 177) discusses one who promised to pay for a woman’s marriage, and then she died. He cites Rav Chaim Kohen as exempting the donor to pay and the Raavya as obligating him to give the money to the woman’s inheritors. The above gemara seems to contradict the Raavya.
However, I believe that there is no machloket but different situations. The Rashba is right that once the poor person receives money, the mitzva has been fulfilled and there is neither a need to return the donation with his death nor a prohibition for the recipient to use the money for something else. The Hagahot Maimoniot discusses a case where the father collected money for his daughter’s dowry but she did not receive it, in which case if she will not be getting married, the money is returned. The Mordechai is talking about a case in which the money has not been given yet, and the machloket is whether or not the fact that it has been earmarked is as if it was given.
Applying these distinctions to our case, the money which already reached the orphan son became his and after it went to his sister and she died, it goes to her inheritors (or the community if they cannot be found). One can deliberate about money raised directly for the daughter and is in the hands of guardians, whether it is considered like money in the father’s hands, which is returned. However, it is more logical that the guardians are considered an extension of her, in which case, the money does not return to the donors.
Various Rabbis
Various Rabbis including those of of Yeshivat Bet El, such as Rabbi Chaim Katz, Rabbi Binyamin Bamberger and Rabbi Yitzchak Greenblat and others.
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Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 294-5
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
