Small tidbits and Sparks of wisdom

A Jew  must understand that there are other needy people in the world. ( This is reference besides the charity that he was already given to the causes that are dear to him, idea is Reb. Mosha is trying to say that obligation of giving never stops as long as one takes for himself like laws of challa)
But we see that there are two types of obligations that the Torah established.
One of these is an obligation from income.
The other is not taken from income; it is not given from what he earns.
From the grain he gathers for his own needs.
He must reserve for his own sustenance.
From the grain he gathers for his needs.
He should recognize that just as Hashem provided for him.
But there is another obligation called challah.
In the world there are others who also have needs.
He must know that needy people exist in the world.
There are circumstances in which he is not obligated to give challah.
We know that a person is obligated to give both from what comes in and from what he spends.
Do you have what to eat? You are required to give away a portion to those in need.
But someone who has already given money from his income might think he is exempt from this.
We tell him that he is still not free from obligation.
He takes a portion from what he needs to sustain himself.
When an expense arises that requires his resources.
And he must share and give a portion to the poor or to the Kohanim.
The same principle applies to the consequences for someone who fails to give.
A good house, a fine car, an expense beyond what was planned, more than he ever imagined.
And he needs it for his necessities, whether for the year or for a moment, and sometimes a large expense appears.
And sometimes he even goes into debt for it; even then, he must immediately remember the poor.
This is the purpose of challah, which we learn from the current sedrah read on Shabbos.
When you spend more than you planned or set aside for the week or the month.
The Torah promises that these blessings will come אל בתיכם — into your home.
The reward mentioned for challah by the Navi in the Haftarah of Emor is even greater than the reward for giving from income, terumos, and maasros.
And even though you have given from what comes in, you must also give from your grain.
You must immediately think of the poor person who lacks for his own needs.
The Torah states that if someone neglects this obligation, there are various types of famine that will come into the world, including a רעב של כליה — famine of destruction — for challah.
Because you fail to give from what you spend, you are required also to give from your expenditures.
That is why this is more severe: the reward for someone who gives from what he spends, which he feels and senses, is greater.
You are paying, and you must give a larger portion to another from it, because it is felt as an expense.
But להניח ברכה אל תוך ביתך — to bring blessing into your home — means that it is set aside to remain as security.
When a person feels that he must give to the poor even though he has already given from what comes in.
This is more than a casual act; it is a significant blessing.
It is set aside so that it is brought into your home.
ראשית עריסותיכם תתנו לכהן להניח ברכה אל תוך ביתך — the first of your dough give challah to the Kohen to bring blessing into your home.
The same principle applies to the consequences for someone who does not give