Musar zu Dewarim 11:12

Why are charity officers likened to the stars? In my opinion it is because the stars shed their light at night, rather than in the daytime, in keeping with the dictum, “Of what benefit is a candle at noon?” (Chullin 60b). In the same way, the special task of charity officers is to shed light in dark places of poverty and indigence. It is in such places that the officers must shine their light and exercise their supervision, examining the situation well to determine how and what should be done to accomplish the most good. Fortunate are those charity officers who tend personally to the great mitzvah of purchasing choice fine flour, for the portion of the poor is Heaven’s portion. This is the deeper significance of the verse, “And all your choicest vows that you vow to Hashem” (Devarim 11:12). As Rashi explains, “This teaches that one must give the poor their portion from the choicest part.” For the portion of the poor is Hashem’s portion, as I have mentioned several times in earlier chapters (7, 10). Look there.

The land of Israel which is under the constant direct supervision of G–d (Deut. 11,12), is in this respect an allusion to the corresponding ארץ עליונה, "earth of the Celestial Regions" all of which belongs to Israel. This is the meaning of Isaiah 60,21: ועמך כולם צדיקים לעולם יירשו ארץ, "As for your people who are all righteous, they will inherit an earth in another world." The Hereafter (the rejuvenated planet earth), [alluded to in פרשת בהר as the seventh year, Ed] is called שבת, as opposed to the six years, i.e. the 6,000 years of mankind's physical existence on this earth as it is now.

In order to answer all these problems allow me two introductory remarks: 1) The blessings are capable of two interpretations. One interpretation, i.e. the פשט, views all the blessings in terms of material benefits in this world. G–d will grant sufficient dew in the summer to enable the fruit to grow in the fields. He will allow Jacob to feed on the fat part of the earth etc. 2) The other interpretation of the blessings sees in their wording allusions to the real blessings of the Torah which pertain to a "higher" world, i.e. the world in which blessings are of enduring value. The Midrash describes טל השמים as an allusion to the written Torah, משמני הארץ as a reference to Mishnah; דגן alludes to Talmud, whereas תירוש alludes to the Aggadic material in the Talmud. According to this interpretation both the words השמים and הארץ refer to their respective counterparts in the Celestial Regions. It appears that Bereshit Rabbah 67,2 refers to this when quoting Isaac as telling Esau ואוכל מכל, "I ate from it all" (Genesis 27,33). We find there that Rabbi Yehudah understands the word as meaning "all that has been created during the six days of creation," whereas Rabbi Nechemiah understands the expression as meaning "all that is stored up for future consumption in the World to Come." Both these Rabbis have correctly interpreted the blessings, each one emphasizing a different aspect. Even though the delicacies served Isaac were certainly made of foods available here on earth, of items created during the six days of Creation, they exuded a taste of something super-natural, something of the World to Come.