Based on Ahavas Chesed vol. 2 chapter 16

The Chofetz Chaim spent several chapters discussing how everyone should establish – within their financial abilities – a personal fund with which to do chesed. As important as this is, he recognizes that not everyone has the time or resources to do it. For this reason, it’s important for people to join together to establish free loan societies in every Jewish community.

This communal obligation is so important that every thinking person must make noise until a free loan society (AKA a gemach) is established to help the needy of his community – and that’s the bare minimum! This will save his community from committing the dire sin of being insensitive to those in need. As we have already discussed, the Torah considers one who refuses to extend loans to the needy to be base and lowly, deserving of punishment (Deuteronomy 15:9). This is a common societal problem and we are all obligated to work together to rectify it where we can.

The communal gemach is even more important than one’s personal gemach in several ways:

1. Chazal tell us (Sifra, Bechukosai) that a mitzvah performed by a few people simply can’t compare to one performed by many people. Therefore, the joint venture of a community gemach is greater, even though each individual only contributes a small amount. Whenever the gemach extends a loan of any size, each contributor receives credit for the entirety of the mitzvah.

2. Extending loans is a mitzvah that, by definition, requires a person to tie up some of his personal funds. The Zohar, commenting on Exodus 25:2, says that one who wants to partner with God in performing a mitzvah can’t expect to do so with no responsibility. Rather, a person must participate in a manner commensurate with his means. This idea is expressed in a number of places, such as Deuteronomy 16:17: “each person according to the gift of his hand, according to the blessing that the Hashem your God has given you.”

One might think to retort by citing Isaiah 55:1, which tells us, “Let all who are thirsty come for water; those without money, come, buy (food) and eat. Buy (food) without money, wine and milk at no charge.” This metaphor, however, only applies to Torah study, which can be accomplished at no cost. We can connect to God through learning Torah for free, but connecting to Him through other mitzvos requires an investment on our part.

3. Unlike a personal fund, the community gemach can operate at all times, earning a person merit even when he’s at work or asleep.

Koheles Rabbah (5:8) teaches that if someone participates in a community mitzvah, then even if he’s in Gan Eden, he will continually be elevated thanks to the ongoing mitzvah in which he participated. It’s the gift that keeps on giving!

As great as it is to contribute to such a cause, consider those who go out and collect money for the community fund. These are truly “those who pursue tzedakah and chesed” who will “find life, tzedakah and honor” (Mishlei 21:21). Vayikra Rabbah (25) teaches that if someone has committed a sin that makes him liable to death at the hands of Heaven, he should double his daily Torah study. But what if he’s not a “learner”? Then he should become the administrator of a charity fund since, as per the aforementioned verse, “those who pursue tzedakah and chesed” will find life….”

Not only that, since the gemach administrators encourage others to give tzedakah, they are credited as if they gave it themselves (Sanhedrin 99b). Accordingly, every cent someone collects is identified by God with that person’s name. Furthermore, he brings tremendous merit upon his community by having them perform hundreds of mitzvos. As Pirkei Avos (5:18) teaches, “Sin will not come upon one who brings merit to the community.”

We learn in Baba Basra (9a) that causing a mitzvah to be performed is even greater than doing it yourself. The Chofetz Chaim hypothesizes that the reason for this is because there are two types of chesed: those that we perform with money and those that we perform with actions. The person who runs around collecting tzedakah funds exerts a lot of effort, and each contributor exerts a certain amount of effort, with the result that the charity fund administrator is generating a lot of “action” mitzvos! Each of them receives merit for his own contribution, but the administrator receives credit for them all.

This is also true of one who doesn’t have the resources to give tzedakah personally, but who encourages others to do so. The Tosefta (Peah 4:17) teaches that if someone pledges to donate charity and then does so, he receives merit both for pledging and for actually giving. If someone pledges to donate money but is then unable to follow through on his commitment, he is nevertheless given reward for pledging equal to the reward for giving. And if someone didn’t pledge, but he encouraged others to donate, he is given commensurate reward. This is derived from Deuteronomy 15:10: “Because of this matter (tzedakah), Hashem your God will bless you.” This is all the more the case if one encourages others and also gives personally. The Mishnah in Avos (5:13) lists four characteristics of those who give charity. The highest of these is one who gives and also encourages others to give; such a person is considered “pious.”

The gemara in Baba Basra (9a) describes the advice that Rava gave the city of Mechuza. He told them to persuade one another to give tzedakah in order to have peace with the government. The options, he told them, are either to be charitable or God would sic the authorities on them. The logic underlying this conclusion is seen in Isaiah 32:17: “the result of tzedakah will be peace.”

One should encourage others to give tzedakah even if they take a lot of convincing because one’s reward is in proportion to his efforts. Even if others mock him, he shouldn’t let this discourage him because his reward will be even greater for enduring their taunts and jeers. Similarly, the Shulchan Aruch (YD 257:7) teaches that even if the administrators of the community gemach are verbally abused by the recipients, they shouldn’t let this discourage them, because their reward will be that much greater.

Finally, Deuteronomy 15:11 says, “Therefore I command you, saying (leimor) you shall surely open your hand….” The word “leimor” could also be understood as rendering the verse “Therefore I command you to say, ‘You shall surely open your hand…,’” i.e., teach and encourage others to give charity.

The Chofetz Chaim ends by saying that he spent so much time on this because it’s very important, but too many people (sadly) neglect this aspect of the mitzvah.

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