The words nedivus, nedovoh and nodiv are all
familiar to the general public and all derive from the same
root. They appear in the Torah, in the words of Chazal and in
the writings of more recent chachomim.
Every individual has an opportunity to use them every day.
The Pele Yoetz begins his section entitled "Nedivus"
as follows: "How goodly is this good trait of ruach
nedivoh. It is good for Heaven and good for people, good
for himself and good for others, good for This World and good
for the World to Come. It is a gift from G-d and ingrained in
humanity."
But what exactly is the definition of the word
nedivus? How is this good trait of ruach
nedivoh manifested?
In order to reach a precise understanding of the concept of
nedivus we would do well to examine several sources,
beginning with the Ramban's description of the way Avrohom
Ovinu performed the mitzvah of hachnosas orchim.
"And Avrohom ran to the cattle" (Bereishis 18:7).
According to the Ramban this verse comes to teach us, "his
great desire for nedivus. For the great man who had
318 sword-bearers in his household and was very old, and also
weak from his miloh, went himself to Soroh's tent to
hasten her in making the bread, and then ran to the place
where the cattle were kept, to select a good and tender calf
to make for his guests, and did not do all this through one
of the servants attending him."
From here we see how to fulfill the mitzvah of hachnosas
orchim on the highest level. The Torah teaches us that
Avrohom Ovinu attained this level as a result of his yearning
for nedivus.
In his commentary on Pirkei Ovos, the Rambam gives us
clear guidance in acquiring the trait of nedivus and
his remarks should be explored in depth. "Everything is
according to the abundance of the act," says the mishnah
(Ovos 3, 15). In his commentary the Rambam writes, "And
the higher levels will not come to a person according to the
size of the act but according to the number of acts. This can
be likened to one who gave a worthy person a thousand gold
coins all at once and to a second person he gave nothing; he
does not acquire the trait of nedivus through this one
act as much as he who gave a thousand gold coins one at a
time and gave each one with nedivus. For the [latter
person] multiplied his act of nedivus a thousand times
and achieved a powerful kinyan . . . And this is what
[Chazal] meant in saying `according to the abundance of the
act,' but not according to the size of the act."
From here we learn that in the case of giving tzedokoh
the Rambam suggests growing accustomed to the mitzvah,
thereby raising the individual up to the level of
nedivus.
Orchos Tzaddikim emphasizes and expands on the
Rambam's idea, describing the ideal nodiv in detail:
"He who gives a large gift to one who asks for the gift is
half nodiv, but the complete nodiv is he who
regularly gives a little or a lot before he is asked.
Furthermore Chazal said the trait of nedivus depends
on habit, for one is not called a nodiv until he is
accustomed to giving constantly, according to his ability.
For he who gives to someone worthy of receiving a thousand
gold coins all at once is not as much of a nodiv as he
who gives a thousand gold coins a thousand times, each and
every gold coin to the worthy place. For he who gives a
thousand gold coins all at once was stirred to give and then
his intention ceased . . . On this matter chachomim
said, `Everything is according to the abundance of the act'
rather than saying, `according to the size of the act'"
(Shaar 17, Shaar HaNedivus, p. 142).
Magnanimity (nedivus haleiv) is manifested not only
when a person wants to contribute to a fundraising drive but
on many other occasions as well. For instance, a good,
magnanimous Jew who lives in my neighborhood witnessed an
argument between a pharmacist and a poor man trying to
explain that he could not afford to pay for the medicine the
doctor prescribed. The infuriated pharmacist refused to give
it to him. Upon hearing the loud dispute, my neighbor quickly
gave the man the amount of money he needed. He was not
obligated to do so, but his nedivus leiv would not
allow him to idly watch the stranger in his state of
distress, though nothing had been asked of my friend.
Pele Yoetz contains a special passage on the subject
of nedivus that describes the proper attitude towards
a poor store owner or wage laborer. "One should not do as
many rich people do when they buy an item from a poor person
or hire him and are pedantic and exacting toward him saying,
`When we want to give tzedokoh we know how to,' but in
business dealings they do not want to adorn themselves [i.e.
conduct themselves becomingly]. If they were wiser they would
understand there is no greater form of tzedokoh than
when the poor person thinks he is taking what is his, and
before HaKodosh Boruch Hu [the truth] is clear."
From this we learn the correct approach in purchasing an item
from a poor person or hiring him. This is not a case of
having to contribute. The reaction has to stem from an inner
feeling and this feeling is what the Pele Yoetz describes as
"nedivus."
The remarks in the Sefer Chassidim on how to go about
making a purchase from a poor person are also of interest:
"The highest among all the various forms of tzedokoh
is when a poor person comes to sell an item that people do
not need and one buys it from him. There is no greater [type
of] tzedokoh, for the poor person does not sense he is
being given tzedokoh, but rather that an item is being
bought from him" (1235).
Our gedolei Torah had a special aptitude for assessing
philanthropists' intentions in giving tzedokoh. At
first glance we would think all their acts of tzedokoh
were pure and unblemished, but based on a real incident we
learn that gedolei Yisroel were able to look at a
man's inner being and know his nature in terms of giving
tzedokoh.
In R' Chaim of Volozhin's city was a rich and distinguished
man who never refused to give tzedokoh to anyone in
need, and every time he was asked he would give generously.
Of this man R' Chaim zt"l would say, "He is a dear
man, a true baal tzedokoh, but there is one
shortcoming in all of his splendid deeds. This man derives
great pleasure from giving tzedokoh. He wants the poor
person to be in need, and then he gives." ("Der mentsch
hut tzu fil hano'oh fun tzedokoh geben. Er vil az yener zol
darfen un er zol geben.")
From Chazal we learn there is another stage in nedivus
in terms of a person's relationship with HaKodosh Boruch
Hu.
In maseches Chagigah (3a) Rovo interprets the verse,
"Ma yofu pe'omayich bene'olim bas nodiv" (Shir
Hashirim 7:2) homiletically to mean, "Your footsteps were
so lovely when shod in pilgrim's sandals, O bas
nodiv." He then goes on to explain that "bas
nodiv" refers to "the daughter of Avrohom Ovinu who is
called `nodiv,' as is written, `Nedivei amim
ne'esofu am Elokei Avrohom' (Tehillim 47:10)."
According to Rashi, the gemora says Avrohom Ovinu is
referred to as a "nodiv" because "nodvoh libo
lehakir Bor'o."
Thus what we call "nedivus" is not necessarily a real
trait like other traits. Middos such as zerizus,
atzlus, gaavoh, anovoh, etc. stand alone. Each has a
definition of its own and certain ways of functioning. The
Pele Yoetz employs the term ruach nedivoh
because nedivus is a general term for all of the
middos, not a middoh of its own.
As explained above, nedivus is a mode of conduct in
hachnosas orchim for instance, or in tzedokoh,
or yiras Shomayim, and the like. Nedivus can be
defined as the living spirit with which one engages in any
middoh; it is an auxiliary concept accompanying any of
various different middos.
This is essentially the definition of the word "quantity."
Nedivus is a great desire to give and can be attached
to any middoh.
It is interesting to note how the composer of the Shabbos
night song, "Menuchoh Vesimchoh," penned the line,
"Berov mat'amim veruach nedivoh." According to
Otzer Hatefillos, some commentators say it means one
should give some of his Shabbos food to the poor with a
"ruach nedivoh."
May it be His will that we indeed merit ruach nedivoh
in thought and deed, doing all our deeds for Heaven and for
humanity "veruach nedivoh sismecheini" (Tehillim
51:14).
