The Rambam (1135-1204) - Rabbi Moshe ben Maimon, known as Maimonides, expert on Jewish law says in his "Laws of Gifts to the Poor", Chapter 1, law 3:
"Anyone who conceals his eyes from Tzeddakah (philanthropy) - view, he is designated "Bliyaal" - (devilish), simply like icon admirers are called Bliyaal (underhanded).
"Also, concerning icon admirers it says (Deuteronomy 13:14) 'Rebellious (mischievous) men have emerged...' And with respect to those that conceal their eyes from Tzeddakah, it says, (Deuteronomy 15:9) 'Watchman yourself in case there be any Bliyaal (insidiousness) inside your heart.' And he is known as a fiendish individual, as it says, (Proverbs 12:10) 'And the benevolence of the evil is coldblooded.' And he is known as a miscreant, as it says, (Deuteronomy 15:9) 'And he will call to G-d because of you, and it will be a wrongdoing upon you.'
"Furthermore, the Holy One Blessed be He is near the call of poor people, as it says, 'The call of the poor You will hear.' (See Job 34:28).
"Subsequently one should be mindful so as to their cry, since a contract is marked for them, as it says, (Exodus 22:36) 'And it will be the point at which he shouts out to Me, I will tune in, for I am charitable.'"
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The Rambam proceeds "his" line of thought and rationale in accordance with the laws of giving philanthropy. This is the third in this arrangement. He started with the significance of the Mitzvah of philanthropy and how it can in reality rush and bring the reclamation! He proceeded by disclosing to us that no one will end up poor through this Mitzvah. What's more, he presently proceeds by including the subject of the individuals who even after this, choose not to give.
Here, the Rambam brings up, that not exclusively is an individual keeping down the reclamation (not hearing law 1), and neither does he do not have the issue of whether he'll be poor or not (law 2). Or maybe, if an individual conceals his eyes from somebody asking, he should realize that he is classified "Bliyaal."
While the customary interpretation of this word is "Fiendish" or "Uncivilized", the real Hebrew word is comprised of two separate words, for example, Bali, signifying "Without" and "Ol", signifying "Burden". At the end of the day, he is as though he does not have a burden! I don't get this' meaning?!
The Torah instructs us that the best thing we can do is to make ourselves to G-d, similar to bulls are to the burden. Whichever course the burden focuses the bull, so it goes. The Torah is a definitive burden! Truth be told, when one presents the perusing of the Shema two times per day, we are said to be "Tolerating upon ourselves the burden of the realm of paradise!" Perhaps it might appear as though we are limiting ourselves, getting to be robots, or more terrible yet - slaves (in the conventional feeling of the word,) to G-d. It might appear after all is said and done, we're getting to be zombies to G-d's will. We're at that point is our opportunity of decision?!
But then, our sages instruct us this is the thing that Torah and Mitzvot are about, to acknowledge upon ourselves this burden of paradise. Our sages venture to such an extreme as to reveal to us that our ancestors, Abraham, Isaac, and Jacob were all "chariots" to G-d. Much the same as a chariot is totally subservient to the proprietor that rides it, so too did our progenitors do everything as per G-d's will!
It appears that they clearly had no clue about this present reality. Maybe they were such straightforward individuals that they couldn't think anything for themselves - the same number of us can do in our cutting edge world today!
Truly, they were straightforward individuals. On the off chance that lone they would have thought about this present reality, they would have turned out to be genuine men! Men who might have an independent mind - presumably opposing a considerable lot of G-d's desires - yet at any rate being individuals with their own cerebrums.
In our cutting edge world, we may will, in general, think along these lines. Be that as it may, as we live in an upside world, where those on top are very the base, and those on the base are quite top, our progenitors, with their clear absence of unrestrained choice, were totally caught up in all-out G-godliness!
Isn't it a miracle to perceive how the vast majority today are loaded up with significant challenges throughout everyday life, from sorrow and bitterness to just deficient with regards to a type of satisfaction throughout everyday life. But we as a whole assume that with our very own opportunity of decision, tremendous cerebrums, and information of the innovation of the world, that in actuality we are far more prominent than those that went before us?! What number of us consider them to be of perceptive Jews as individuals without the capacity to have an independent mind?! Things are transforming, one needs to fit in with society. Those laws were for the old school so a large number of years back. Today, we can have an independent perspective - we've advanced!
Despite the fact that this be clearly valid, there are yet those - even well known Hollywood stars - who appear to feel that they also are deficient with regards to something in their lives, and appear to feel - for reasons unknown, that the Torah gives them their nourishment and sustenance - through the mainstream lessons of Kabbalah. To be sure, they also are scanning for something... They also appear to have an appetite in their stomachs - and spirits - for something more. There's a vacancy gobbling them up! After this advancement, maybe the "customary" lifestyle was and is really all the more satisfying?!
All the opportunity of decision on the planet is nothing in contrast with the joy felt when one separates to G-d in complete Devekus (severing!) Our progenitors knew this, and truth be told, as we are instructed, it wasn't exactly at those occasions that they kept the Sabbath day, or ate fit. Or maybe at each minute in their lives - each and every progression they took, they did as such with a burden around their necks! Did they think about this discipline?
Is it a discipline to be the worker of the King all things considered? Despite what might be expected, much like a hireling of the lord is special to be in the royal residence of the ruler consistently, regularly eating with the ruler himself, so as well, our progenitors who severed to G-d - each and every second of the day, justified to experience total delight inside G-lines consistently! They barely expected to have an independent perspective - as we may suspect. Or maybe it was their exceptionally enabling up to think for themselves that carried them into direct contact with G-d.
As Rebbe Nachman (1772-1810) the Rebbe of Breslov, says, "Where theory closes, Kabbalah starts." All the philosophizing on the planet won't carry one even one bit nearer to encountering Divine Ecstasy! A condition of complete bliss that the spirit loses such authority over herself that she needs nothing else than to be subsumed into G-lines, to give herself over and back to where she originated from. At the point when one examination Kabbalah and Chassidut, one starts to experience this... furthermore, in the event that one examinations further, one can be ingested much nearer into G-d... what's more, in the event that one puts forth a concentrated effort significantly further, one may even thoroughly lapse in Divine Ecstasy! The Torah calls this "Kelot HaNefesh." Many of our Tzaddikim have discussed this when they said that one must be cautious in one's association with G-d. One must be "Running and Returning." As the Sefer Yetzira - the Book of Creation (credited to Abraham) states, "If your heart runs, come back to the Place."
At the point when one starts to feel the experience of godlikeness, one needs to turn oneself around and return to the real world! Similarly, as the heavenly attendants persistently run and come back to and from G-d, so too do we experience this, and ought to be mindful so as not to wander excessively far into the obscure.
We're at that point is obscure? It very well may be the point at which one has totally surrendered one's very own choice. At the point when one turns out to be so completely submerged in Torah and Mitzvos that one needs just to just terminate in G-lines! Maybe it's just when one acknowledges the burden of the sublime realm upon oneself! Isn't that peculiar? At the point when one surrenders oneself, one progresses toward becoming G-drier... one encounters life as it ought to be. To this degree, one may even surrender one's own life - just to be retained again into absolute G-lines. But, the normal individual may feel that they have no through and through freedom, that they can't have an independent mind. Obviously, it takes somebody who's set up to move only one stage away from reasoning - and a stage towards the internal privileged insights of Torah, to acknowledge and acknowledge exactly having G-d's burden upon oneself.
In this way, the Rambam is right when he says that one who conceals his eyes from giving Tzedakah is Bliyaal. He comes up short on a burden. He neither acknowledges G-godliness nor his individual man. He accepts that with his very own opportunity of decision, that he, being in control, can pick how to manage his riches! How deplorable this individual is to come up short on the association with G-d - an association that would carry him to understand that as he hands over the coin to philanthropy - to support another (not all that much!) he really interfaces with eternality. He turns out to be more G-de. Increasingly profound (with such a commonplace physical act!) And his reward... the likelihood to terminate in G-business itself!
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