King Dovid said, “Even the bird has found a house, and the swallow, a nest for itself” (Tehillim 84:4). Surely Dovid did not write these words in vain, nor was he referring to an ordinary bird. For what would be novel in the fact that a bird found a home and a swallow, a nest? Rather, the true meaning of this verse is explained in the Zohar, Parashas Balak (196b): The worlds and chambers On High in Gan Eden where the righteous dwell are arranged in three rows. In these rows are numerous chambers and palaces filled with the souls of righteous and concerning them it is stated, “No eye has beheld it, O God, other than You” (Yeshayahu 64:3). The righteous dwell there in honor and distinction, their crowns upon their heads. Between the rows stroll those righteous souls with less merit than the ones who dwell in a fixed place. But strolling among the rows is also a delight from which they derive great satisfaction. Concerning them was it stated, “Even the bird has found a home.” That is, although they remain between the rows, even there they are able to find a home and a place of rest in which to enjoy the delight they are experiencing. Dovid refers to them as “birds” because in the month of Nissan the birds begin chirping. Similarly, in the month of Nissan the souls in Gan Eden don the form of birds and each and each morning they chirp like birds. This chirping consists of the praises of the Holy One Blessed is He and prayers for the living, because at this time of year all Israel are engaged in mitzvos and the fulfillment of the instructions of the Master of the Universe. Those righteous souls who dwell within hidden palaces, concerning which it is stated, “No eye has beheld it,” are called dror [which means a “swallow” but also “freedom”] because they have attained freedom and liberty from everything. It is also said of them that they have “a nest,” that is, a unique dwelling place, resembling a well fashioned and well prepared nest.
You may ask, In what way were those who dwell within the concealed palaces more deserving than those between the rows? The answer is that it states, “Where she places her fledglings on the ruins of Your altars, Hashem of Hosts” (Tehillim 84:4). That is to say, those dwelling in the concealed palaces merited this because they raised their sons to be Torah scholars, toiling in both the Written and the Oral Torah, corresponding to the two altars in the Beis HaMikdosh. Three times a year the Holy One Blessed is He desires to take delight in these righteous ones. Therefore He opens for them a certain palace in which crowns are fashioned, and they will be placed upon the head of our righteous Moshiach in the time to come.
We mentioned earlier that in this month all Israel are busy with mitzvos — eliminating leavened products, purifying their vessels through boiling, scorching, rinsing and pouring hot water, inspecting the grain in a sifter, sifting the flour, grinding it, kneading it, arranging the loaves, stoking the oven and baking. Each of these tasks is reckoned as a separate mitzvah. Therefore it is fitting and proper that none of them should be performed by gentiles but only by Jews. This being so, it is also fitting for a person to actively seek out mitzvos to perform during this month. Let everyone who fears the word of Hashem consider what new mitzvah practice he can adopt, for this, too, is included within the holy words of the passage above that in this month all Israel are busy with mitzvos. Thus the words, “This month shall be for you” (Shemos 12:2), can be interpreted very beautifully, “to purify your souls.” One must also give charity and sustenance to the poor. For the Talmud teaches that Pesach is the time when Heaven renders judgment regarding our crops (Rosh HaShanah 16a) and Zohar Chadash, Parashas Bereishis (18b) elaborates: “On Pesach they are judged regarding their produce.” What is this coming to teach us? Rabbi Yitzchak said: It refers to actual produce. For Rabbi Yitzchak said: Last year the Holy One Blessed is He gave them sufficient produce to satisfy the world… But then He saw that they fell short in giving to charity relative to the abundance that He bestowed upon them and that they failed to tithe or to give sufficiently to the poor, the orphaned and the widowed. Therefore, when Pesach comes He judges them regarding the past years crop.
It follows, then, that a person must consider well, throughout the month of Nissan, whether he has fulfilled his obligation of charity relative to the bounty he received from the Holy One Blessed is He during the past year. It is even more important that the leaders of this holy people make a reckoning concerning the past year and especially concerning the year to come, particularly when it comes to such a great and holy festival, for people’s needs at this time are many. All Jews are equal with respect to the magnitude of the miracles they experienced. Therefore poor and rich alike require matzos, bitter herbs, four cups of wine and the rest of the holiday supplies.
Come and see what is stated in the Zohar, Parashas Beshalach (61a) regarding the special concern Providence shows towards the poor and the needy: Rabbi Chiya said, “I am very perplexed by the verse, ‘For Hashem hears the needy’ (Tehillim 69:34). Does He hear only the needy and not others?” Rabbi Shimon said, “It is because the needy are closer to the king. For it is stated, ‘God will not despise a heart that is broken and contrite’ (Tehillim 51:19), and there is no one in the world more broken hearted than the poor.” Rabbi Shimon ben Yochai said further, “Come and see. All the inhabitants of the world appear before the Holy One Blessed is He in body and soul, whereas the poor man appears before Him in soul alone. And the Holy One Blessed is He is closer to the soul than to the body.”
There was a poor man in the neighborhood of Rabbi Yeisa to whom no one gave any thought and who was very bashful. One day the poor man became weak and fell ill. Rabbi Yeisa came to visit him. While he was there he heard a voice from Heaven declare, “Wheel! Wheel!” [The Gemara in Shabbos 151b likens poverty to a wheel making its rounds among the inhabitants of the world.] This voice emanated from the “potter’s wheel” where the souls go immediately after leaving the body. The voice continued: “This soul is ascending to Me before its time has come! Woe! Woe to mankind because there is no one to restore this man’s soul to him!” Then Rabbi Yeisa poured into the pauper’s mouth some water in which he had cooked some dried figs and medicinal herbs [which cause the patient to sweat and then to be healed]. A sweat broke out on his face and his soul returned to him. Afterwards Rabbi Yeisa asked the man what had happened to him. He answered, “By your life, rabbi, my soul indeed fled from me and ascended all the way to the throne of the King. It wanted to remain there but the King wished to grant you merit. For they proclaimed about you that, ‘One day Rabbi Yeisa will elevate his soul, connecting it with a certain holy chamber from which the companions of Rabbi Shimon are destined to cause an awakening on earth.’ They then prepared three thrones for you and your companions.” From that day forward people cared for the poor man and provided him with his needs.
And further: Another poor man came before Rabbi Yitzchak carrying a half ma’ah coin in his hand. He said to Rabbi Yitzchak, “Make my soul and those of my sons and daughters whole.” Rabbi Yitzchak replied, “How can I make your souls whole when I have only a half ma’ah coin on me?” The poor man answered, “I will complete your coin with the half ma’ah coin that I already have.” So Rabbi Yitzchak took out his coin out and gave it to him. Then Rabbi Yitzchak was shown a dream in which he was walking along the shore of the ocean and someone was trying to throw him in. He reached for the outstretched hand of Rabbi Shimon ben Yochai but just then the poor man came along and saved him. When he awoke, this is the verse that came into his mouth, “Fortunate is the one who understands [the needs of] the lowly, on a day of evil Hashem will preserve him” (Tehillim 41:2).
Here you have a number of warnings to be mindful of the poor. This is especially important for charity officers. They must be sure to purchase grain and then grind it, so that they may send flour to the poor. For then the poor are able to benefit more readily. The charity officers also receive greater reward by sending flour and meat to the poor. Thus we find in the third chapter of Ta’anis (23a) that when the world was in need of rain the rabbis sent a delegation to Aba Chilkiyah. He said to his wife [before the rabbis arrived], “Let us go up to the roof and pray for mercy. Perhaps the Holy One Blessed is He will be appeased and rain will come, so that we will not have to take credit for ourselves.” So they went up to the roof. Then Aba Chilkiyah stood in one corner while his wife stood in another corner and they prayed for mercy. A cloud appeared over where his wife stood first. At that moment the rabbis arrived to ask him to pray for rain. When he came down from the roof they said, “We know that the rain came on account of you. But why did the cloud first appear on the side where your wife was standing?” He replied, “Because a woman can be found both in town and at home, thus she enables the poor to benefit more readily.” As Rashi explains, a housewife gives the supplicants bread and beans and the like, which they are able to enjoy without any further effort. “Whereas I,” said Aba Chilkiyah, “merely give them money.”
From here we see that one who gives the poor money does not receive as much merit as one who gives them bread, meat and wine, thereby sparing them the need to go and purchase these things and enabling them to benefit more readily. For this reason the ideal custom is to distribute flour to the poor. Although this overtaxes the charity officers, they receive more reward as a result. Moreover, our Rabbis have said of the verse, “And those who lead the many to righteousness are like stars forever and ever” (Daniel 12:3), — “This refers to the charity officers” (Baba Basra 8a).
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.
I have seen a tremendous stumbling block among the charity officers of the Polish provinces. The system in those lands is that each officer serves for only a single month, to be relieved by another officer the following month. Then when the months of Nissan and Tishrei arrive, at which time the needs of the poor are particularly great, each of the officers excuses himself from the task, telling the supplicants who come before them, “What do you want with me? Here is the officer of the month. It is his responsibility to fulfill his obligation this month!” Such conduct is very unworthy, for in fact it is incumbent upon all the officers to carry out this holy task. Bekasef yisa’u — “Let them bear the burden of the money!” [this is a play on the words of the verse in Bamidbar 7:9, “They (the holy vessels) bear upon the shoulder,” which is pronounced the same in Hebrew]. What is the officer of the month supposed to do? Sometimes he lacks the resources to lend the money for the distribution out of his own pocket, but neither is there enough money in the charity fund. This holy task should be treated as of no less importance than the service of a human king, which is incumbent upon his subjects every day, week and month. No one would think of saying to a human king, “I am exempt this month. I am responsible for a different month.” Why, then, should one speak this way regarding the service of the King of the kings of kings, the Holy One Blessed is He, Heaven forbid?
Therefore all the charity officers should gather to examine the situation well in order to determine the needs of the poor and needy. On this account Hashem will bless the labor of their hands and they will merit witnessing the rebuilding of Tziyon and Yerushalayim, Amein, so may it be Heaven’s will. — Based on the words of my teacher and mentor Rabbi Yosef, z”l (Yesod Yosef, Chapter 86).
דָּוִד הַמֶּלֶךְ אָמַר: "גַּם צִפּוֹר מָצְאָה בַּיִת, וּדְרוֹר — קֵן לָהּ וְגוֹ'". בְּוַדַּאי לֹא לְחִנָּם אָמַר דָּוִד כֵּן, וְלֹא עַל סְתָם צִפּוֹר אָמַר הָכֵי, דְמַאי רְבוּתָא אִכָּא, שֶׁצִּפּוֹר מָצְאָה בַּיִת, וְצִפּוֹר דְּרוֹר מָצְאָה קֵן לָהּ? אֲבָל הָעִנְיָן הוּא מְבֹאָר בַּזֹּהַר פָּרָשַׁת בָּלָק, כִּי הָעוֹלָמוֹת וַחֲדָרִים שֶׁיֵּשׁ לְמַעְלָה בְּגַן עֵדֶן, אֲשֶׁר הַצַדִּיקִים יוֹשְׁבִים שָׁם מְסֻדָּרִים בִּתְלַת שׁוּרִין, וּבְהַנָּךְ שׁוּרִין יֵשׁ חֲדָרִים וְהֵיכָלוֹת מְלֵאִים צַדִּיקִים, אֲשֶׁר עֲלֵיהֶם נֶאֱמַר: עַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךָ. וְהַצַּדִּיקִים יוֹשְׁבִים בִּיקַר וּגְדֻלָּה, וְעַטְּרוֹתֵיהֶן בְּרָאשֵׁיהֶם, וּבֵין הַנֵּי שׁוּרוֹת, שָׁם מְטַיְּלִין נִשְׁמוֹת הַצַּדִּיקִים, אֲשֶׁר עֲדַיִן לֹא זָכוּ כָּל כָּךְ כְּמוֹ אוֹתָן הַצַדִּיקִים, שֶׁהֵם יוֹשְׁבִים עַל מְקוֹמָם. אָכֵן, גַּם הַטִּיּוּל, אֲשֶׁר מְטַיְּלִין בֵּין הַשּׁוּרוֹת, הוּא לָהֶם לְעֹנֶג גָּדוֹל, וְיֵשׁ לָהֶם נַחַת רוּחַ, וַעֲלֵיהֶם נֶאֱמַר: גַּם צִפּוֹר מָצְאָה בַּיִת. אַף שֶׁהֵן בֵּין הַשּׁוּרוֹת — אֲפִלּוּ הָכֵי מָצְאוּ גַּם שֶׁבְּחֹדֶשׁ נִיסָן הַצִּפֳּרִים מַתְחִילִין לְצַפְצֵף, כֵּן בְּגַן עֵדֶן הַנְּשָׁמוֹת מִתְלַבְּשִׁים בִּדְמוּת צִפֳּרִים בְּחֹדֶשׁ נִיסָן, וּבְכָל בֹּקֶר וּבֹקֶר הֵם מְצַפְצְפִים כְּצִפֳּרִים. וְהַאי צִפְצוּפָא שִׁבְחָא דְּקֻדְשָׁא בְּרִיךְ הוּא וּצְלוֹתָא עַל חַיֵּי בְּנֵי נָשָׁא, בְּגִין דְּאִלֵּין יוֹמִין יִשְׂרָאֵל כֻּלְּהוּ מִתְעַסְּקִין בְּמִצְווֹת וְעַבְדִין פִּקּוּדִין דְּמָארֵי עָלְמָא, וְאִנּוּן צַדִּיקִים דְּיָתְבֵי לְגוֹ בְּהֵיכָלִין טְמִירִין, דְּאִתְאָמַר עֲלֵיהֶם 'עַיִן לֹא רָאֲתָה' וְנִקְרָאִים 'דְּרוֹר', דְּאִית לְהוֹן דְּרוֹר וְחֵרוּת מִכֹּלָּא, וְאִנּוּן 'קֵן לָהּ' מְיֻחָד לָבוֹא לַמָּדוֹר כְּמוֹ קֵן מְתֻקָּן וּמוּכָן הֵיטֵב.
King Dovid said, “Even the bird has found a house, and the swallow, a nest for itself” (Tehillim 84:4). Surely Dovid did not write these words in vain, nor was he referring to an ordinary bird. For what would be novel in the fact that a bird found a home and a swallow, a nest? Rather, the true meaning of this verse is explained in the Zohar, Parashas Balak (196b): The worlds and chambers On High in Gan Eden where the righteous dwell are arranged in three rows. In these rows are numerous chambers and palaces filled with the souls of righteous and concerning them it is stated, “No eye has beheld it, O God, other than You” (Yeshayahu 64:3). The righteous dwell there in honor and distinction, their crowns upon their heads. Between the rows stroll those righteous souls with less merit than the ones who dwell in a fixed place. But strolling among the rows is also a delight from which they derive great satisfaction. Concerning them was it stated, “Even the bird has found a home.” That is, although they remain between the rows, even there they are able to find a home and a place of rest in which to enjoy the delight they are experiencing. Dovid refers to them as “birds” because in the month of Nissan the birds begin chirping. Similarly, in the month of Nissan the souls in Gan Eden don the form of birds and each and each morning they chirp like birds. This chirping consists of the praises of the Holy One Blessed is He and prayers for the living, because at this time of year all Israel are engaged in mitzvos and the fulfillment of the instructions of the Master of the Universe. Those righteous souls who dwell within hidden palaces, concerning which it is stated, “No eye has beheld it,” are called dror [which means a “swallow” but also “freedom”] because they have attained freedom and liberty from everything. It is also said of them that they have “a nest,” that is, a unique dwelling place, resembling a well fashioned and well prepared nest.
וְאִי תֵּימָא: בְּמַאי זַכְיָן אִנּוּן צַדִּיקִים, דְּיָתְבִין לְגוֹ בְּהֵיכָלִין טְמִירִין יוֹתֵר מֵאִנּוּן צַדִּיקִים שֶׁבֵּין הַשּׁוּרוֹת? לָזֶה אָמַר: אֲשֶׁר שָׁתָה אֶפְרוֹחֶיהָ אֶת מִזְבְּחוֹתֶיךָ, ה' צְבָאוֹת. פֵּרוּשׁ: אִנּוּן דִּבְהֵיכָלִין טְמִירִין — גָּרַם לָהֶם אֲשֶׁר זָכוּ לְהַעֲמִיד בָּנִים וְתַלְמִידֵי חֲכָמִים הָעוֹסְקִים בַּתּוֹרָה שֶׁבִּכְתָב וּבַתּוֹרָה שֶׁבְּעַל פֶּה, שֶׁהוּא נֶגֶד שְׁנֵי מִזְבְּחוֹת שֶׁבַּמִּקְדָּשׁ, וּתְלַת זִמְנִין בְּשַׁתָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בָּעֵי לְאֶשְׁתַּעַשָׁע בְּהַנָּךְ צַדִּיקַיָּא, וּפָתְחִין לְהוּ הֵיכָלָא חַד, דְּתַמָּן עוֹשִׂין עֲטָרוֹת לְעַטֵּר בָּהֶם מְשִׁיחַ צִדְקֵנוּ לֶעָתִיד לָבוֹא.
You may ask, In what way were those who dwell within the concealed palaces more deserving than those between the rows? The answer is that it states, “Where she places her fledglings on the ruins of Your altars, Hashem of Hosts” (Tehillim 84:4). That is to say, those dwelling in the concealed palaces merited this because they raised their sons to be Torah scholars, toiling in both the Written and the Oral Torah, corresponding to the two altars in the Beis HaMikdosh. Three times a year the Holy One Blessed is He desires to take delight in these righteous ones. Therefore He opens for them a certain palace in which crowns are fashioned, and they will be placed upon the head of our righteous Moshiach in the time to come.
וְהִנֵּה נִזְכַּר לְעֵיל, בְּחֹדֶשׁ זֶה כָּל יִשְׂרָאֵל עוֹסְקִים בְּמִצְווֹת: לְבַעֵר חָמֵץ וְהַגְעָלָה וְלִבּוּן וַהֲדָחָה וְעֵרוּי וּבְדִיקוֹת חִטִּין בְּנָפָה, וְהַטְּחִינָה וְהַלִּישָׁה וְהָעֲרִיכָה וְהָרִקּוּד וְהָאֲפִיָּה וְהֶסֵּק הַתַּנּוּר — כָּל עֵסֶק נֶחְשָׁב לְמִצְוָה מְיֻחֶדֶת, וְעַל כֵּן יָשָׁר וְכָשֵׁר שֶׁלֹּא לַעֲשׂוֹת שׁוּם מְלָאכָה מִמְּלָאכוֹת הַנִּזְכָּרוֹת עַל יְדֵי עֲרֵלִים, כִּי אִם עַל יְדֵי יִשְׂרְאֵלִים. וּבִהְיוֹת כֵּן, רָאוּי לְהַדֵּר אַחַר עֲשִׂיַּת הַמַּצּוֹת בַּחֹדֶשׁ הַזֶּה. וְכָל הַיָּרֵא לִדְבַר ה' יַחֲשֹׁב בְּעֵין שִׂכְלוֹ, אֵיךְ לְחַדֵּשׁ אֵיזֶה דְּבַר תּוֹרָה, כִּי גַּם זֶה נִכְלַל בִּדְבָרִים קְדוֹשִׁים שֶׁל מַאֲמָר הַנִּזְכָּר, שֶׁבְּחֹדֶשׁ זֶה מִתְעַסְּקִים בְּמִצְוָה. וְשַׁפִּיר מִתְפָּרֵשׁ הַכָּתוּב: הַחֹדֶשׁ הַזֶּה לָכֶם — לְטַהֵר נַפְשׁוֹתֵיכֶם. וּצְרִיכִין לִתֵּן צְדָקָה וּפַרְנָסָה לַעֲנִיִּים, כִּי בְּפֶסַח נִדּוֹנִים עַל הַתְּבוּאָה. וְאִיתָא בְּזֹהַר חָדָשׁ פָּרָשַׁת בְּרֵאשִׁית: בַּפֶּסַח נִדּוֹנִים עַל הַתְּבוּאָה. וּפָרִיךְ: מַאי קָא מַשְׁמָע לָן? אָמַר רַבִּי יִצְחָק: עַל הַתְּבוּאָה מַמָּשׁ. דְּאָמַר רַבִּי יִצְחָק: בַּשָּׁנָה שֶׁעָבְרָה נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא תְּבוּאָה כְּדֵי סִפּוּקָא לְעָלְמָא, וְהִנֵּה כְּשֶׁרוֹאֶה הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהַבְּרִיּוֹת לֹא יָצְאוּ יְדֵי חוֹבָתָן בַּעֲשִׂיַּת הַצְּדָקָה, נֶגֶד הַשֶּׁפַע טוֹבָה שֶׁנָּתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא בַּתְּבוּאָה, וְהַבְּרִיּוֹת לֹא נָתְנוּ מַעֲשֵׂר כַּהֹגֶן, וְלָא יַהֲבֵי מִנֵּיהּ לְמִסְכְּנָא כַּהֹגֶן וּלְיַתְמֵי וּלְאַלְמָנָה, כַּד אָתֵי פֶּסַח, דָּאִין הַקָּדוֹשׁ בָּרוּךְ הוּא לְכָל עָלְמָא עַל הַהוּא תְּבוּאָה, דְּיָהִיב לְהוּ בַּשַּׁתָּא דְּעָבְרָה.
We mentioned earlier that in this month all Israel are busy with mitzvos — eliminating leavened products, purifying their vessels through boiling, scorching, rinsing and pouring hot water, inspecting the grain in a sifter, sifting the flour, grinding it, kneading it, arranging the loaves, stoking the oven and baking. Each of these tasks is reckoned as a separate mitzvah. Therefore it is fitting and proper that none of them should be performed by gentiles but only by Jews. This being so, it is also fitting for a person to actively seek out mitzvos to perform during this month. Let everyone who fears the word of Hashem consider what new mitzvah practice he can adopt, for this, too, is included within the holy words of the passage above that in this month all Israel are busy with mitzvos. Thus the words, “This month shall be for you” (Shemos 12:2), can be interpreted very beautifully, “to purify your souls.” One must also give charity and sustenance to the poor. For the Talmud teaches that Pesach is the time when Heaven renders judgment regarding our crops (Rosh HaShanah 16a) and Zohar Chadash, Parashas Bereishis (18b) elaborates: “On Pesach they are judged regarding their produce.” What is this coming to teach us? Rabbi Yitzchak said: It refers to actual produce. For Rabbi Yitzchak said: Last year the Holy One Blessed is He gave them sufficient produce to satisfy the world… But then He saw that they fell short in giving to charity relative to the abundance that He bestowed upon them and that they failed to tithe or to give sufficiently to the poor, the orphaned and the widowed. Therefore, when Pesach comes He judges them regarding the past years crop.
עַל כֵּן יִתְבּוֹנֵן הָאָדָם הֵיטֵב בְּכָל חֹדֶשׁ נִיסָן, אִם יָצָא יְדֵי חוֹבָתוֹ הֵיטֵב בְּמִצְוָה שֶׁל צְדָקָה נֶגֶד הַהַשְׁפָּעָה, שֶׁקִּבֵּל מֵהַקָּדוֹשׁ בָּרוּךְ הוּא, וְעַל אַחַת כַּמָּה וְכַמָּה מֻטָּל עַל רָאשֵׁי עֲדַת עַם קֹדֶשׁ לְהִתְבּוֹנֵן הֵיטֵב עַל הַשָּׁנָה שֶׁעָבְרָה, וּמִכָּל שֶׁכֵּן עַל שָׁנָה הַבָּאָה, בִּפְרָט לְצֹרֶךְ חַג הַגָּדוֹל הַקָּדוֹשׁ כְּמוֹ חַג הַפֶּסַח, שֶׁצָּרְכֵי הָעוֹלָם הֵן מְרֻבִּין, וְכָל בְּנֵי יִשְׂרָאֵל שָׁוִים הֵן בְּתֹקֶף הַנֵּס — עָנִי וְעָשִׁיר יַחְדָּו, מְחֻיָּבִים בְּמִצְוַת מָרוֹר וְאַרְבַּע כּוֹסוֹת וּשְׁאָר צָרְכֵי יוֹם טוֹב.
It follows, then, that a person must consider well, throughout the month of Nissan, whether he has fulfilled his obligation of charity relative to the bounty he received from the Holy One Blessed is He during the past year. It is even more important that the leaders of this holy people make a reckoning concerning the past year and especially concerning the year to come, particularly when it comes to such a great and holy festival, for people’s needs at this time are many. All Jews are equal with respect to the magnitude of the miracles they experienced. Therefore poor and rich alike require matzos, bitter herbs, four cups of wine and the rest of the holiday supplies.
וּבוֹא וּרְאֵה מַה שֶּׁכָּתַב הַזֹּהַר פָּרָשַׁת בְּשַׁלַּח, עַל הִתְעוֹרְרוּת הַשְׁגָּחַת עֲנִיִּים וְאֶבְיוֹנִים: אָמַר רַבִּי חִיָּא: תָּמַהְנָא עַל הַאי קְרָא (תְּהִלִּים סט, לד): "כִּי שׁוֹמֵעַ אֶל אֶבְיוֹנִים ה'". וְכִי אֶל אֶבְיוֹנִים שׁוֹמֵעַ, וְלֹא לְאָחֳרָא? אָמַר רַבִּי שִׁמְעוֹן: בְּגִין דְּאֶבְיוֹנִים קְרוֹבִין הֵן יוֹתֵר לְמַלְכָּא, דִּכְתִיב: "לֵב נִשְׁבָּר וְנִדְכֶּה אֱלֹהִים לֹא תִבְזֶה". וְלֵית לְךָ בְּעָלְמָא דְּאִיהוּ תְּבִיר לִבֵּיהּ כְּמִסְכֵּנָא. וְאָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי: תָּא חָזִי, כָּל אִנּוּן בְּנֵי עָלְמָא אִתְחַזִּין קַמֵּיהּ קֻדְשָׁא בְּרִיךְ הוּא בְּגוּפָא וְנַפְשָׁא, וּמִסְכְּנָא לָא אִתְחַזִּי אֶלָּא בְּנַפְשָׁא בִּלְחוֹדוֹי, וְהַקָּדוֹשׁ בָּרוּךְ הוּא קָרִיב לְנַפְשָׁא יַתִּיר.
Come and see what is stated in the Zohar, Parashas Beshalach (61a) regarding the special concern Providence shows towards the poor and the needy: Rabbi Chiya said, “I am very perplexed by the verse, ‘For Hashem hears the needy’ (Tehillim 69:34). Does He hear only the needy and not others?” Rabbi Shimon said, “It is because the needy are closer to the king. For it is stated, ‘God will not despise a heart that is broken and contrite’ (Tehillim 51:19), and there is no one in the world more broken hearted than the poor.” Rabbi Shimon ben Yochai said further, “Come and see. All the inhabitants of the world appear before the Holy One Blessed is He in body and soul, whereas the poor man appears before Him in soul alone. And the Holy One Blessed is He is closer to the soul than to the body.”
וּמִסְכְּנָא חַד הֲוֵי בְּשִׁבְבוּתֵיהּ דְּרַבִּי יֵיסַא, וְלָא הֲוֵי מַאן דְּאַשְׁגַּח בֵּיהּ, וְהוּא הֲוֵי אִכְסִיף (רָצָה לוֹמַר, שֶׁהָיָה בַּיְּשָׁן גָּדוֹל). יוֹמָא חֲדָא חַלָּשׁ הַאי מִסְכֵּנָא מֵחֲמַת הַדֹּחַק, עָאל לְגַבֵּיהּ רַבִּי יֵיסָא. שָׁמַע חַד קָלָא מִן הַשָּׁמַיִם דְּאָמַר: טִילְקָא, טִילְקָא. (פֵּרוּשׁ: כִּי הַגַּלְגַּל הוּא טִילְקָא. רָצָה לוֹמַר, שֶׁהָעֲנִיּוּת הוּא גַּלְגַּל הַחוֹזֵר בָּעוֹלָם). וְהִנֵּה בְּזֶה הַמָּקוֹם, אֲשֶׁר שָׁמָּה גַּלְגַּל הַנְּשָׁמוֹת, הַפּוֹרְחוֹת מֵאוֹתוֹ הַמָּקוֹם, יָצְאָה בַּת קוֹל וְאָמְרָה כֵּן: הָא נַפְשָׁא פָּרְחָה גַּבָּאִי, וְלָא מָטָא יוֹמָא. וַי, וַי, לִבְנֵי נָשָׁא, דְּלָא אִשְׁתַּכַּח בְּהוּ דִּיָתִיב נַפְשֵׁיהּ לְגַבֵּיהּ. אָז שָׁדָא רַבִּי יֵיסַא בְּפוּמֵיהּ, דְּהַאי מִסְכֵּנָא מַיָּא דִּגְרוֹגְרִין אַפּוּתָא דְּקוּנְטָא. (פֵּרְשׁוּ הַמְפָרְשִׁים, שֶׁנָּתַן לוֹ מַיִם, שֶׁנִּתְבַּשֵּׁל בּוֹ גְּרוֹגָרוֹת וְעוֹד עֲשָׂבִים שֶׁל רְפוּאוֹת, שֶׁהַשּׁוֹתֶה מַיִם שֶׁנִּתְבַּשְּׁלוּ בָּהֶם אֵלּוּ הַשָּׁרָשִׁים עִם הַגְּרוֹגָרוֹת, גּוֹרְמִים שֶׁהַחוֹלֶה מַזִּיעַ וְנִתְרַפֵּא). אִתְבַּקַּע זֵעָה בְּאַנְפֵּי וְתָב רוּחֵיהּ לְגַבֵּיהּ. לְבָתַר אָתָא וְשָׁאִיל לֵיהּ. אָמַר: חַיֶּיךָ, רַבִּי, נַפְשִׁי נַפְקַת מִנִּי, וּמָטוּ לְנַפְשָׁאִי קַמֵּיהּ כֻּרְסֵיהּ דְּמַלְכָּא וּבָעִיתִי לְמֶהֱוֵי תַּמָּן, אֶלָּא דְּבָעֵי הַקָּדוֹשׁ בָּרוּךְ הוּא לְזַכָּאָה לָךְ וְאַכְרִיזוּ עֲלָךְ: זָמִין הוּא רַבִּי יֵיסַא לְסַלְקָא רוּחֵיהּ וּלְאִתְקַשְּׁרָא בְּחַד אִדְרָא קַדִּישָׁא, דְּזָמִין חַבְרַיָּא לְאִתְעָרָא תַּמָּן, וְהָא אַתְקִינוּ תְּלַת כֻּרְסַיָּא, דְּקַיְּמִין לָךְ וּלְחַבְרָךְ. מֵהַהוּא יוֹמָא הֲוֵי מַשְׁגִּיחִין בֵּיהּ בְּנֵי נָשָׁא וְנָתְנוּ לוֹ כְּדֵי צָרְכּוֹ.
There was a poor man in the neighborhood of Rabbi Yeisa to whom no one gave any thought and who was very bashful. One day the poor man became weak and fell ill. Rabbi Yeisa came to visit him. While he was there he heard a voice from Heaven declare, “Wheel! Wheel!” [The Gemara in Shabbos 151b likens poverty to a wheel making its rounds among the inhabitants of the world.] This voice emanated from the “potter’s wheel” where the souls go immediately after leaving the body. The voice continued: “This soul is ascending to Me before its time has come! Woe! Woe to mankind because there is no one to restore this man’s soul to him!” Then Rabbi Yeisa poured into the pauper’s mouth some water in which he had cooked some dried figs and medicinal herbs [which cause the patient to sweat and then to be healed]. A sweat broke out on his face and his soul returned to him. Afterwards Rabbi Yeisa asked the man what had happened to him. He answered, “By your life, rabbi, my soul indeed fled from me and ascended all the way to the throne of the King. It wanted to remain there but the King wished to grant you merit. For they proclaimed about you that, ‘One day Rabbi Yeisa will elevate his soul, connecting it with a certain holy chamber from which the companions of Rabbi Shimon are destined to cause an awakening on earth.’ They then prepared three thrones for you and your companions.” From that day forward people cared for the poor man and provided him with his needs.
וְתוּ: מִסְכֵּנָא אָחֳרָא אִעָבַר קַמֵּי דְּרַבִּי יִצְחָק, וַהֲוֵי פְּלַג מָעָה כֶּסֶף בִּידוֹי. אָמַר לֵיהּ לְרַבִּי יוֹסִי: הַשְׁלֵם לִי וְלִבְנִי וּלְבִתִּי נַפְשָׁאִין. אָמַר לוֹ רַבִּי יִצְחָק: הָאֵיךְ אַשְׁלִים נַפְשַׁיְכוּ, דְּהָא לָא אִשְׁתַּכַּח גַּבָּאִי רַק פְּלַג מָעָה? אָמַר לֵיהּ הַאי מִסְכֵּנָא: הֲדָא אַשְׁלִימְנָא בִּפְלָג אָחֳרָא דְּאִית לִי. אַפְקֵיהּ וְיָהִיב לֵיהּ. אִתְחָזִיאוּ לְרַבִּי יִצְחָק בְּחֶלְמָא, דַּהֲוָא אִעָבַר בִּשְׂפָתָא דְּיַמָּא רַבָּא וּבָעָאן לְמִשְׁדֵיהּ בְּגַוֵּיהּ וְיָהִיב יָדֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּהוּא אוֹשִׁיט יָדָיו לְקִבְלֵיהּ, וְאָתֵי הַאי מִסְכֵּנָא וְאַפְקֵיהּ וְאִשְׁתֵּזִיב. כַּד אִתְעַר נָפַל בְּפוּמֵיהּ הַאי קְרָא: אַשְׁרֵי מַשְׂכִּיל אֶל דָּל, בְּיוֹם רָעָה יְמַלְּטֵהוּ ה'.
And further: Another poor man came before Rabbi Yitzchak carrying a half ma’ah coin in his hand. He said to Rabbi Yitzchak, “Make my soul and those of my sons and daughters whole.” Rabbi Yitzchak replied, “How can I make your souls whole when I have only a half ma’ah coin on me?” The poor man answered, “I will complete your coin with the half ma’ah coin that I already have.” So Rabbi Yitzchak took out his coin out and gave it to him. Then Rabbi Yitzchak was shown a dream in which he was walking along the shore of the ocean and someone was trying to throw him in. He reached for the outstretched hand of Rabbi Shimon ben Yochai but just then the poor man came along and saved him. When he awoke, this is the verse that came into his mouth, “Fortunate is the one who understands [the needs of] the lowly, on a day of evil Hashem will preserve him” (Tehillim 41:2).
הֲרֵי לְךָ כַּמָּה אַזְהָרוֹת, שֶׁצְּרִיכִין לְהִזָּהֵר בַּעֲנִיִּים. וּבִפְרָט גַּבָּאֵי צְדָקָה צְרִיכִין לִרְאוֹת לִקְנוֹת חִטִּים וְלִטְחֹן וְלִשְׁלֹחַ הַקֶּמַח לַעֲנִיִּים, שֶׁאָז הֲנָאָתָן קְרוֹבָה. וְיוֹתֵר שָׂכָר יֵשׁ לְהַגַּבַּאי כְּשֶׁשּׁוֹלְחִים קֶמַח וּבָשָׁר לַעֲנִיִּים, וְכִדְמָצִינוּ בְּאַבָּא חִלְקִיָּה בִּגְמָרָא דְּמַסֶּכֶת תַּעֲנִית (כג, ב), דַּהֲוֵי צְרִיכִין עָלְמָא לְמִטְרָא. שָׁדְרוּ רַבָּנָן לְגַבֵּיהּ. אָמַר לִדְבֵיתְהוּ: סָלִיק לְאִגְרָא לְמִבְעֵי רַחֲמֵי, אֶפְשָׁר שֶׁיִּתְרַצֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא, וְאָתֵי מִטְרָא, וְלָא נַחֲזִיק טִיבוּתָא לְנַפְשָׁאִין. סְלִיקוּ לְאִגְרָא. קָא אִיהוּ בַּחֲדָא זָוִית וּבָעוּ רַחֲמֵי. סְלִיקוּ קָדִים עַנְנֵי מִזָּוִית דִּדְבֵיתְהוּ, וּבְאוֹתוֹ הַפַּעַם אָתוּ רַבָּנָן לְבַקֵּשׁ לוֹ, שֶׁיִּתְפַּלֵּל עַל מִטְרָא. וְכִי נָחִית מֵאִגְרָא, אָמְרוּ: יְדַעְנָא, דְּמִטְרָא מֵחֲמַת מַר הוּא דְּאָתָא אָכֵן מַאי טַעְמָא קָדִים סָלִיק עֲנָנָא הַאי מִזָּוִית דִּדְבֵיתְהוּ הֲוֵית עוֹמֶדֶת? אָמַר לְהוּ: מִשּׁוּם דְּאִתְּתָּא שְׁכִיחָא בְּמָתָא וּבְבֵיתָא, וּמְקָרֵב הֲנָיָתָא לֶעָנִי. (וּפֵרֵשׁ רַשִּׁ"י: דִּמְקָרֵב הֲנָיָתָא כוּ' — שֶׁהִיא נוֹתֶנֶת לֶעָנִי לֶחֶם וְקִטְנִית וְכַיּוֹצֵא בָּהֶן, כְּדֵי שֶׁלֹּא יִהְיֶה לֶעָנִי טֹרַח בָּהֶם. אֲבָל אָמַר אַבָּא חִלְקִיָּה: אֲנִי נוֹתֵן לָהֶם מָעוֹת).
Here you have a number of warnings to be mindful of the poor. This is especially important for charity officers. They must be sure to purchase grain and then grind it, so that they may send flour to the poor. For then the poor are able to benefit more readily. The charity officers also receive greater reward by sending flour and meat to the poor. Thus we find in the third chapter of Ta’anis (23a) that when the world was in need of rain the rabbis sent a delegation to Aba Chilkiyah. He said to his wife [before the rabbis arrived], “Let us go up to the roof and pray for mercy. Perhaps the Holy One Blessed is He will be appeased and rain will come, so that we will not have to take credit for ourselves.” So they went up to the roof. Then Aba Chilkiyah stood in one corner while his wife stood in another corner and they prayed for mercy. A cloud appeared over where his wife stood first. At that moment the rabbis arrived to ask him to pray for rain. When he came down from the roof they said, “We know that the rain came on account of you. But why did the cloud first appear on the side where your wife was standing?” He replied, “Because a woman can be found both in town and at home, thus she enables the poor to benefit more readily.” As Rashi explains, a housewife gives the supplicants bread and beans and the like, which they are able to enjoy without any further effort. “Whereas I,” said Aba Chilkiyah, “merely give them money.”
הֲרֵי לְךָ, שֶׁכָּל כַּמָּה דְּנוֹתְנִין לֶעָנִי מָעוֹת, אֵין זְכוּתוֹ גָּדוֹל כָּל כָּךְ כְּמוֹ שֶׁהוּא נוֹתֵן לֶעָנִי לֶחֶם וּבָשָׁר וְיַיִן, כְּדֵי שֶׁלֹּא יִהְיֶה טֹרַח לִקְנוֹת, וְיִהְיֶה מְקָרֵב הֲנָאָתוֹ. עַל כֵּן מִנְהָג הַטּוֹב לְחַלֵּק קֶמַח לַעֲנִיִּים, וְאַף שֶׁהַטֹּרַח הוּא יוֹתֵר עַל הַגַּבָּאִים בִּשְׁבִיל כֵּן, הַשָּׂכָר יוֹתֵר. וַהֲלֹא כְּבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: וּמַצְדִּיקֵי הָרַבִּים כְּכוֹכָבִים לְעוֹלָם וָעֶד — אֵלּוּ הַגַּבָּאֵי צְדָקָה.
From here we see that one who gives the poor money does not receive as much merit as one who gives them bread, meat and wine, thereby sparing them the need to go and purchase these things and enabling them to benefit more readily. For this reason the ideal custom is to distribute flour to the poor. Although this overtaxes the charity officers, they receive more reward as a result. Moreover, our Rabbis have said of the verse, “And those who lead the many to righteousness are like stars forever and ever” (Daniel 12:3), — “This refers to the charity officers” (Baba Basra 8a).
וְהַנִּרְאֶה לְפִי שִׂכְלִי, לָמָּה נִמְשְׁלוּ הַגַּבָּאֵי צְדָקָה לְכוֹכָבִים? כִּי עִנְיַן הַכּוֹכָבִים הוּא לְהָאִיר בַּלַּיְלָה, וְלֹא בַּיּוֹם, כִּי שְׁרָגָא בְּטִהֲרָא לָא מְהַנֵּי. וְכֵן הַגַּבָּאִים מְיֻחָדִים לְהָאִיר בַּמְּקוֹמוֹת הָאֲפֵלוֹת, וְזֶהוּ מְקוֹם הָעֲנִיּוּת וְדַלּוּת, וּבְאוֹתָן הַמְּקוֹמוֹת יִרְאוּ הַגַּבָּאִים לִתֵּן אוֹר וְהַשְׁגָּחָה בְּשִׂימַת עַיִן וּבְעַיִן פְּקוּחָה לְטוֹבָה, וְאֵיךְ וּמַה לַּעֲשׂוֹת. וְאַשְׁרֵי הַגַּבָּאֵי צְדָקָה שֶׁעוֹסְקִין בְּעַצְמָן בְּעֵסֶק מִצְוָה רַבָּה לִקְנוֹת חִטִּים מֵהַמֻּבְחָר וְהַטּוֹב, כִּי חֵלֶק עֲנִיִּים הוּא חֵלֶק גָּבוֹהַּ. וְזֶהוּ הַסּוֹד: וְכָל מִבְחַר נִדְרֵיכֶם אֲשֶׁר תִּדְּרוּ לַה' (וּפֵרֵשׁ רַשִּׁ"י פָּרָשַׁת רְאֵה: מְלַמֵּד, שֶׁיִּתֵּן לְהָעֲנִיִּים חֵלֶק הַמֻּבְחָר, כִּי חֵלֶק הֶעָנִי הוּא חֵלֶק ה'). וּכְמוֹ שֶׁאָמַר כַּמָּה פְּעָמִים בַּפְּרָקִים הַקּוֹדְמִים, עַיֵּן שָׁם.
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.
וְהִנֵּה רָאִיתִי מִכְשׁוֹל גָּדוֹל בִּמְדִינוֹת פּוֹלִין בֵּין הַגַּבָּאִים, שֶׁכָּל אֶחָד מַחֲזִיק חֹדֶשׁ, וּמִדֵּי חֹדֶשׁ בְּחָדְשׁוֹ יֵשׁ גַּבַּאי אַחֵר, וּבְהַגִּיעַ חֹדֶשׁ נִיסָן וְחֹדֶשׁ תִּשְׁרֵי, אֲשֶׁר צָרְכֵי הָעֲנִיִּים הֵם מְרֻבִּים, מוֹצִיאִים שְׁאָר הַגַּבָּאִים אֶת רֹאשָׁם מֵעֵסֶק הַגַּבָּאוּת, וְאוֹמְרִים לְהָעֲנִיִּים הַבָּאִים לִפְנֵיהֶם: מַה לָּכֶם אֵלַי?! הֲלֹא יֵשׁ גַּבַּאי הַחֹדֶשׁ לְפָנֶיךָ, וְעָלָיו הוּא מֻטָּל לָצֵאת יְדֵי חוֹבָתוֹ בְּחֹדֶשׁ זֶה! וְהָעוֹשֶׂה כֵּן הוּא מְכֹעָר מְאֹד, וַהֲלֹא עַל כָּל הַגַּבָּאִים הַדָּבָר מֻטָּל לַעֲבֹד עֲבוֹדַת הַקֹּדֶשׁ, בַּכָּסֶ"ף יִשָּׂאוּ — וּמַה יַּעֲשֶׂה הַגַּבַּאי חֹדֶשׁ? לִפְעָמִים אֵין יְכֹלֶת בְּיָדוֹ לְהַלְווֹת מִכִּיסוֹ לִמְעוֹת צְדָקָה, וְאֵין לוֹ שׁוּם מָעוֹת בְּכִיס שֶׁל צְדָקָה. וְאִם כֵּן, וַהֲרֵי עֲבוֹדָה זוֹ עֲבוֹדַת הַקֹּדֶשׁ הוּא, נֶחְשָׁב כַּעֲבוֹדַת מֶלֶךְ בָּשָׁר וָדָם, הַמֻּטָּל עַל אִישׁ דְּבַר יוֹם בְּיוֹמוֹ וְשַׁבָּת בְּשַׁבַּתּוֹ וְחֹדֶשׁ בְּחָדְשׁוֹ, וְאֵין אוֹתוֹ אִישׁ יוּכַל לוֹמַר: הֲרֵי פָּטוּר אֲנִי בְּחֹדֶשׁ זֶה, וְעָלַי הַמְּלָאכָה לִגְמֹר בְּחֹדֶשׁ אַחֵר, וְלָמָּה יַעֲשֶׂה כֵּן, חַס וְשָׁלוֹם, בַּעֲבוֹדַת מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא?
I have seen a tremendous stumbling block among the charity officers of the Polish provinces. The system in those lands is that each officer serves for only a single month, to be relieved by another officer the following month. Then when the months of Nissan and Tishrei arrive, at which time the needs of the poor are particularly great, each of the officers excuses himself from the task, telling the supplicants who come before them, “What do you want with me? Here is the officer of the month. It is his responsibility to fulfill his obligation this month!” Such conduct is very unworthy, for in fact it is incumbent upon all the officers to carry out this holy task. Bekasef yisa’u — “Let them bear the burden of the money!” [this is a play on the words of the verse in Bamidbar 7:9, “They (the holy vessels) bear upon the shoulder,” which is pronounced the same in Hebrew]. What is the officer of the month supposed to do? Sometimes he lacks the resources to lend the money for the distribution out of his own pocket, but neither is there enough money in the charity fund. This holy task should be treated as of no less importance than the service of a human king, which is incumbent upon his subjects every day, week and month. No one would think of saying to a human king, “I am exempt this month. I am responsible for a different month.” Why, then, should one speak this way regarding the service of the King of the kings of kings, the Holy One Blessed is He, Heaven forbid?
עַל כֵּן צְרִיכִים כָּל הַגַּבָּאִים לַעֲשׂוֹת אֲסֵפָה וְלִפְקֹחַ וּלְעַיֵּן הֵיטֵב בְּצָרְכֵי הָעֲנִיִּים וְהָאֶבְיוֹנִים, וּבִגְלַל הַדָּבָר הַזֶּה יְבָרֵךְ ה' אוֹתָם בְּכָל מַעֲשֶׂה יְדֵיהֶם, וְיִזְכּוּ לִרְאוֹת בִּנְיַן צִיּוֹן וִירוּשָׁלַיִם, אָמֵן כֵּן יְהִי רָצוֹן. מוֹרִי וְרַבִּי מוֹרֵנוּ הָרַב רַבִּי יוֹסֵף, זִכְרוֹנוֹ לִבְרָכָה.
Therefore all the charity officers should gather to examine the situation well in order to determine the needs of the poor and needy. On this account Hashem will bless the labor of their hands and they will merit witnessing the rebuilding of Tziyon and Yerushalayim, Amein, so may it be Heaven’s will. — Based on the words of my teacher and mentor Rabbi Yosef, z”l (Yesod Yosef, Chapter 86).