Halakhah zu Mischlej 21:34

But this entire heter of two witnesses in the case of a man who is likely "to rule for himself" is of avail only to rescue them from the issur of forbidden speech; but, in any case they do not thereby leave the class of "abettors to the committers of transgression." For through them the hearer will [most likely] do something forbidden. For according to the din it is forbidden for him to accept their words and do something himself to cause loss to his friend so long as they have not testified in beth-din and beth-din have allowed him to do this, as explained above in Principle VI, sections 9 and 10. Aside from this, it is very difficult to conceive of this din arising in reality, to permit it in this case (aside from the fact that it is very rare for all of the [necessary] conditions to coincide). For it is hardly to be found that those who speak by themselves [and not in beth-din] know in the beginning all the aspects of the dinim in such an instance so as to assess that what Ploni will do to him because of their speaking will accord with the din of the Torah. Therefore, care must be taken not to reveal anything to a man whose nature is to "rule for himself" without the permission of beth-din, so that they not be entrapped through him in the snare of "the men of the tongue." And "He who guards his mouth and his tongue guards his soul from distress" (Proverbs 21:23).

And now we return to what we began with. For from what we wrote in the beginning [sections 3 and 4], we learn that it is forbidden to demean one's friend and to tell of his negative traits, as when we see him to be haughty or to become inordinately angry or [to display] other unsightly traits, which [i.e., the possession of which traits] is absolutely degrading. And though it be true [that he did act as related of him], who knows if he did not repent in bitterness of heart over these evil traits? And even if one saw that he was habituated to these evil traits and that he was not bitter over them at all — in spite of this, it is forbidden to berate him. For perhaps he is unaware of the gravity of the issur. For, in truth, we see it patently in many individuals, even (sometimes) in Torah scholars, that they do not regard these evil traits as such a grave issur — as they are, indeed, in truth, to those who contemplate them in Scripture and in the words of Chazal — but only as something not quite appropriate. And perhaps this sinner, too, is of this mind. And if he knew the true gravity of the issur, it is possible that he would exert all of his powers not to transgress them (viz. Shabbath 69a): "If he [the sinner] were "unwitting" [shogeg] relative to kareth ["cutting- off"], (i.e., if he did not know that the sin were punishable by the grave penalty of kareth, and he were "witting" relative to [having transgressed] a negative commandment, his act is called "unwitting" [in that he is not aware of its full gravity]). To the contrary, if one sees that he [the sinner] is habituated to one of these evil traits, he should reprove him and impress upon him the gravity of the issur. And in this he would be fulfilling the positive commandment of "Reprove shall you reprove your fellow." And it is possible that he would admit that he was doing wrong, but that at the time his way was just in his eyes, viz. (Mishlei 21:2): "A man's every way is just in his eyes." Therefore, it is forbidden to perceive him as "wicked" and to go and speak [demeaningly] of him.

If an individual stood steadfast in a meritorious deed let him not boast of it saying, “How pious I am.” But rather let him offer praise and thanks to the Lord, praised and exalted be His fame, Who has rescued him from sinning before Him, who has it in His power to incline the heart to all that He desires, as it is written, “ The king’s heart is in the hand of the Lord as the watercourses” (Prov. 21:1). And he says, “and I also withheld thee from sinning against Me” (Gen. 20:6). Each one who wishes to return in repentance and achieve a status of piety and fathom the depths of God’s law, the depths of His glory, let him not enter (attempt to do so) except if he be discerning and a soul of goodwill without anger. Let him forsake converse with people and playing with children,¹Aboth 3:14. also converse with his wife except during coitus.²Hagigah 5b. And let him be as careful in the observance of a light command as a more serious command,³Aboth 2:1. and on guard to rise before an elder even a hundred times. And let this not be as a burden upon him because of his love for the Creator.

Good digestion occurs when the food consumed is not excessive, and when it is easily digestible. If you eat a lot and the stomach is full, then digestion becomes difficult, for then the stomach is not able to expand and contract, as it should by nature, to properly process the food. Just as with a fire, where if it is over-heaped with wood it will not burn well, so it is with the food in the stomach. Therefore, if you wish to guard the health of your body, be careful not to eat more than an amount that is average relative to your body’s constitution, neither too little nor to full satiation. Most illnesses that come upon people are due only to bad foods, or filling one’s belly and eating excessively even of good foods. Thus said King Solomon in his wisdom: “One who watches his mouth and his tongue guards his soul from troubles,”²Mishlei 21:23 meaning: guard your mouth from eating bad food and from being fully satisfied, and your tongue from speaking except as needed. Likewise the wise man said: One who eats a small amount of harmful foods is not harmed as much as one who eats excessively of good food.

It is a positive commandment to give charity to poor Jewish people, as it is said "Open your hand to him."¹Deuteronomy 15:8. And it is said: "That your brother may live with you."²Leviticus 25:36. Anyone who sees a poor person seeking help and ignores him, and does not give him charity, transgresses a prohibitive commandment, as it is said: "Do not harden your heart nor shut your hand from your brother in need."³Numbers 15:7. [Giving] charity is a characteristic of the descendants of Abraham, as it is said: "For I have a special love for him because he commands his children and his household after him [to preserve the way of Hashem] doing charity and justice."⁴Genesis 18:19. And the throne of Israel will be established and the religion of truth confirmed only through charity, as it is said: "Through charity will you be reestablished."⁵Isaiah 54:14. Greater is he who performs acts of charity than [one who brings] all the sacrifices, as it is said: "Performing acts of charity and justice is more desirable to Hashem than sacrifices."⁶Proverbs 21:3. The Jewish people will be redeemed only through [the merit of] charity, as it is said: "Zion will be redeemed through justice and its captives through acts of charity."⁷Isaiah 1:27. A person never becomes poor through giving charity, nor will any evil or harm befall him because of his giving charity, as it is said: Through acts of charity, there will be peace."⁸Isaiah 32:17. Whoever is merciful with others will be treated with mercy [from Heaven], as it is said: "He [God] will show you mercy; and have compassion upon you and multiply you."⁹Deuteronomy 13:18. Anyone who is cruel, causes his lineage to be suspect.¹⁰The descendants of Abraham are known for their kindness and generosity. One who does not possess this attitude causes his lineage to be doubtful. The Holy One blessed is He, is near to the cry of the poor, as it is said: "He will hear the cry of the poor."¹¹Job 34:28. Therefore one must beware of their anguished cry, for a covenant was made with them, as it is said: "When he cries out to me I will listen, for I am compassionate."¹²Exodus 22:26. The Jerusalem Talmud says: The door that doesn't open for the poor will open for the doctor. A person should consider, that he continually requests his sustenance from the Holy One blessed is He; and just as he requests that the Holy One blessed is He, listen to his cry and prayer, so should he listen to the cry of the poor. A person should also consider that [fortune] is a wheel that revolves in the world, and in the end he or his children or his children's children might [have to] accept charity. Let no man think: "Why should I diminish my wealth by giving it to the poor?" For he should know that the money is not his, but rather [it was given to him as] a trust, with which to do the will of the One Who entrusted the funds to him. And this [charity giving] will be his real share from all his toils in this world, As it is written:¹³Isaiah 58:8. "Your acts of charity shall preceed you [into the World to Come]. Charity voids evil decrees and prolongs life.

"The heart of a king is in the hand of God as the watercourses; whithersoever he wishes He turns it" (Proverbs 21:1). There are events in the lives of men that, irrespective of their morality or immorality, are nevertheless harnessed by God and utilized by Him as instruments of divine providence. Proverbs declares that acts of sovereign powers that pertain to the destiny of Israel are integral to God's providential guardianship of His people. Jews believe with enduring faith that a redemptive moment permeates all of Jewish history. "From Lebanon you shall come"—the events of the summer of 1982 in their entirety are but one more link in a long chain of events that will culminate in the complete redemption. May we be privileged to witness the redemption of Israel speedily in our day.