Comentario citado sobre Deuteronómio 15:11

This is the statute of the Torah. Rashi’s explanation is that a statute connotes commandments for which one does not need to know the reason for doing them. In these cases the commandment depends on doing and not on study. The language of ‘statute’ is not appropriate in conjunction with Torah, though, because study is a part of the Torah. Here, however, Moshe was told that even concerning Torah there would be a statute — the statute of the Torah — and he should not question the Torah of the red heifer. Regarding the instructions about the vessels taken in the war on Midyan it also says, “the statute of the Torah,” because there was no need to provide a reason in that situation. Furthermore, in that case it was Elozor speaking, and he did not need to provide a reason, but here it was the Holy One speaking. When Rashi writes that this commandment is a decree, he does not mean a decree without any reason, as the view of the Rambam. Rashi only means that we should not say the commandments are due to Hashem’s mercy on His creatures, and this is because the entire Torah is the Attribute of Judgment. All the commandments are for the benefit of the people who keep them, and not, for example, for the benefit of the poor. Hashem commanded us to go in His ways, which are merciful, and that is because of His decrees on mankind and not out of His mercy on creation.

God endowed man with a rational faculty, which is also referred to as lev in order to actualize every soul's potential in due time. God also provided him with mitzvot to make it possible to maintain everything in proper proportion... Now although the three souls are alluded to by one all-embracing name, we shall distinguish the three different powers of the soul by three specific names: neshamah, ruach, nefesh. This will avoid undue elaboration on the various qualities associated with each of the three souls. Thus the term nefesh refers to man's desire to eat, to be merry, and indulge in sexual pleasures. The name ruach alludes to our sensations that stir feelings for mastery and self-glorification. Neshamah denotes our rational faculties. Saadia made a similar classification of the three souls. It is, moreover, apparent that when the nefesh increases in power, the neshamah becomes weaker and has no strength to resist the power of the nefesh, reintroduced as it is by all the other organs of the body. Hence one who overindulges in food and drink can never acquire wisdom. And when neshamah and ruach get together they overpower nefesh and pave the way for a partial opening of the "eyes" of the neshamah to comprehend the physical but not yet the metaphysical disciplines. The reason for this limitation is due to the power of ruach which strives for mastery and gives rise to the sensation of anger. This is then the implication of the verse: "Vexation is better than revelry, for though the face may be sad, the heart may be glad." (Ecclesiastes 7:3) Sadness of the face refers to vexations, and the "heart" alludes to our rational faculty. Subsequently, when neshamah finally prevails over nefesh with the help of ruach, it becomes necessary for neshamah to be preoccupied exclusively with wisdom in order that with the help of the latter, neshamah will be able to overcome ruach and render her subservient to neshamah. This is the meaning of the verse, "Don’t let your spirit be quickly vexed, for vexation abides in the breasts of fools." (Ecclesiastes 7:9) "For as wisdom grows, vexation grows." (Ecclesiastes 1:18) "Don’t act the wise man to excess." (Ecclesiastes 7:16) For much wisdom increases indignation over the petty vanities of the world and its inhabitants...Thus the apparent contradictions that appear in the Book of Ecclesiastes where the author seems to say one thing in one instance and its opposite another time are only on the surface. The same applies to the Book of Proverbs where the author says: "Do not answer a dullard in accord with his folly" (Proverbs 26:4) and in the following verse: "Answer a dullard in accord with his folly." (Proverbs 26:5) In the Prophets and the Torah, our principal source book, we find similar contradictions, e.g. "There shall be no needy among you" (Deuteronomy 15:4) and later, "For there will never cease to be needy ones in your land." (Deuteronomy 15:11) In reality they are similar provided we apply to them the proper philosophic notions.

All who are hungry...now we are here, next year in the land of Israel; now we are slaves next year may we be free: The opening statement of the Haggadah begins with three passages: “This is the bread of haste…” “All who are hungry” and “Now we are here.” The first statement sets the stage for the telling of the Passover story. Is there a connection between the two invitations (all who are hungry and all who are needy) and the following two statements (now we are here and now we are slaves)? In Talmud, Berachot 34b, we learn that in Messianic times the only thing that will change in the world is that there will no longer be political oppression of one nation by another. There will, however, still be poverty in the world. Some realities never change. These two statements make this clear; even when we are in the land of Israel we will still have to say, “All who are hungry come and eat,” because “the poor will not cease from the earth.” (See Deuteronomy 15:11.) What will be different between the present era and the messianic era? “Now we are slaves,” but in the time to come “we will be free.” These statements are also a road map to redemption. The Talmud in Baba Batra10a, says, “Great is Tzedakah because it will bring redemption to the world.” We begin the story of redemption by bringing redemption to the world through acts of kindness and justice. The Talmud bases this statement on Isaiah 56:1, “Observe justice and perform righteousness (Tzedakah) for my salvation is soon to come.” These statements also explain the connection between the second and the third statements in “Ha Lachma Anya.” By performing acts of charity (“all who are hungry…”) we will gain the merit to live in the land of Israel as free men and women.

אפס כי לא יהיה בך אביון HOWBEIT THERE SHALL BE NO NEEDY AMONG YOU — But further on (v. 11) it states, “For the needy shall never cease out of the land”! But the explanation is: When you do the will of the Omnipresent the needy will be amongst the others and not amongst you, if, however, you do not the will of the Omnipresent, the needy will be amongst you (Sifrei Devarim 114:1).