Musar zu Mischlej 10:2

The seventeenth principle is to seek [to do] actions of kindness and truth, as it is stated (Proverbs 16:6), "Iniquity is atoned by kindness and truth; and evil is shunned through fear of the Lord." And now reflect upon the secret of this verse. For surely if the sinner has not repented to God, his sin will not be atoned by doing kindness - as it is stated (Deuteronomy 10:17), "who shows no favor and takes no bribe." And our Rabbis, may their memory be blessed, explained (Yalkut Shimoni on Nach 947) that [this means] that He will not take the bribe of [the fulfillment of] a commandment, to forgive and pass over iniquities. And they also said (Bava Kamma 50a), "Anyone who states that the Holy One, Blessed be He, is forgoing will have his life foregone." Rather He is slow to anger. But if they do not obey, he measures [the punishment] of their actions into their laps. Rather [regarding] that which King Solomon, peace be upon him, said, "Iniquity is atoned by kindness and truth" - he was speaking about a penitent. For there are sins that repentance and Yom Kippur suspend, but afflictions absolve, as will be explained in the fourth chapter. But behold that kindness protects the sinner from afflictions, since it also surely saves him from death, as it is written, (Proverbs 10:2) "but righteousness (tsedekah, which can also mean, charity) saves from death." However there is yet an iniquity - and that is the iniquity of the desecration of [God's] name - which repentance and afflictions suspend but death absolves, as it is stated, (Isaiah 22:14), "This iniquity shall never be forgiven you until you die." But behold when a person makes efforts to support the truth, follow it through, be aroused by its words, present its light in the eyes of people, strengthen the hands of the men of truth and uplift their heads and to denigrate the circles of falsehood and bring them to the dirt - behold, these are the ways of sanctification of [God's] name, of majesty and beauty to His faith and worship in the world and of strength and splendor to the holiness of his Torah. Therefore in the increase of his actions to sanctify God, to arouse the truth and to set it up and assist it, he is forgiven the iniquity of the desecration with his repentance - with his placement of the truth across from the sin of the desecration, the measure of his repentance corresponding to the measure of his sin. This is the explanation of, "Iniquity is atoned by kindness and truth."

And if a person transgressed [a sin that warrants] excision or a death penalty from the court and he repents: Since his iniquity is not absolved without afflictions - given that repentance suspends [the punishment], but afflictions absolve - he should prepare his heart to do the commandments that protect [him] from the afflictions, such as the commandment of charity. For it also saves from death, as it is stated (Proverbs 10:2), "but righteousness (tsedekah , which can also mean, charity) saves from death." And one who does not have money to give charity, should speak well about the poor person, so that he will be a [spokesman] for him, such that others do well by him. And our Rabbis, may their memory be blessed, said (Bava Batra 9a), “Greater is the one who causes [a commandment] to be done than one who does it.” And likewise should he involve himself with deeds of loving-kindness, to help his fellow with his counsel and his efforts. And [it is] like our Rabbis, may their memory be blessed, said (Sukkah 49b), “Acts of kindness are superior to charity [...]: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich.” And likewise should he speak to the heart of the poor person and honor him and console him from his distress, like the matter that is stated (Isaiah 58:10), “And you offer your compassion to the hungry.” And our Rabbis, may their memory be blessed, said (Bava Batra 9b) that one who appeases his fellow with words is greater than one who gives [him] charity. And likewise should he be involved in the commandments of visiting the sick, burying the dead, consoling the mourners and rejoicing the groom and bride. For all of these are from the ways of kindness.
And corresponding to all of them is the commandment of Torah study for the sake of the Heavens. And all of the counsel that we have mentioned is included in that which King Solomon, peace be upon him, said (Proverbs 16:6), “Iniquity is atoned by kindness and truth.” For the acquisition of Torah [knowledge] is called the acquisition of truth, as it is stated (Proverbs 23:23), “Acquire the truth and do not sell it.” And it is stated (Psalms 119:142), “and Your Torah is truth.” And our Rabbis, may their memory be blessed, said (Vayikra Rabbah 25:1), “‘It is a tree of life to those who grasp it’ (Proverbs 3:18) - [if] a person transgressed [a sin that warrants] excision or a death penalty from the court: If he was accustomed to reading one chapter [of Mishnah] a day, he should read two chapters; if he was accustomed to reading one section [of Torah], he should read two sections.” And Torah [study] protects him from afflictions from two angles: The first is because our Sages, may their memory be blessed, said (Shabbat 127b), “Torah study corresponds to all of [the other commandments combined].” And the second is that when he toils in Torah, exerts himself upon it and pushes away the sleep from his eyes - it is counted in place of afflictions. [It is] as our Rabbis, may their memory be blessed, said (Sanhedrin 99b), “All bodies are born for toil. Happy is one whose exertion is for Torah.” And they said (Sanhedrin 26b), “Why is the Torah called wisdom (tushiyya)? Because it weakens (mateshet) the strength of a person.”

We have learned that at a time when G–d loves man He sends him a gift. What is this gift? A poor person. G–d extends this opportunity to perform a deed of loving kindness with the poor. When such a good deed has been performed by such a person, G–d provides more of a thread of חסד which originates in the 'right' side of the emanations, and He spreads this thread over the head of the person who looked after the poor. He makes a mark on that person's head so that, when judgment engulfs his environment, the executing angel should beware not to touch the individual so marked by G–d. When G–d was about to destroy Sodom, He first provided Abraham with the merit of entertaining the three angels so that through the meeting he would have a chance to save Lot his nephew by using their good services. This is the meaning of 'G–d remembered Abraham and sent Lot away from the destruction' (19,29). The Torah does not say that 'G–d remembered Lot.' He was saved by the merit of Abraham. What was it that G–d remembered? It refers to Abraham's treatment of the angels. G–d remembers the charitable deeds of a person at the time when destructive forces are allowed free reign. All these good deeds performed are recorded in Heaven. This is the meaning of וצדקה תציל ממות, 'and charity saves one from death' (Proverbs 10,2). This is why G–d arranged for Abraham to have the opportunity to perform an act of charity which could serve as an excuse to save Lot." Thus far the Zohar on the subject (Sullam edition Vayera 52).

He should accustom himself to fast, but together with good deeds and almsgiving. For if one fasts and his heart is filled with deceit, there is no benefit from his fast, but only affliction, hunger, and thirst. No man should afflict his soul with fasts unless they are replete with good deeds. For good deeds and almsgiving are like the soul, while the fasts are like the body, just as we have pointed out. Therefore, a body without a soul can avail nothing. Let him accustom himself to give some alms each day. Let him give as much as he can. Every day that he gives alms, he will be confident that he will be saved from unnatural death, as it is said (Proverbs 10:2), “But the giving of alms⁴⁹Hebrew Tsedaka. This means either righteousness or charity. delivereth from death.” Or let him feed the poor at his table, for in this way he will honor his table, just as the wise man said⁵⁰Sometimes the "wise man" means a non-Jewish philosopher. This passage is discussed in the Introduction. , “When the Creator wishes to send a present to one of his pious ones, he invites a poor man to his house.”

The following is a quote from the commentary of the Rekanati on the subject of צדקה: "It is well known that a great many commandments are bound up with the commandment to give charity. The matter is similar to the number of organs in man's body which all depend on the soul for his survival. Some of man's organs more than others depend on the health of the central life-sustaining force. Were it not for the dispensation of charity, the poor would be forced to engage in thieving, robbery and a host of other transgressions. We have pointed out on numerous occasions that when good deeds are performed "down here" in our world, positive forces are created in the Celestial Regions. Even a small coin donated to charitable causes in our world is called צדקה. This enables the צדיק to unite with the emanation צדק [otherwise known as מלכות. Ed.] and to establish harmony with it. This is the meaning of Isaiah 32,18: והיה מעשה הצדקה שלום, ועבודת הצדקה השקט ובטח עד עולם, "For the work of righteousness shall be peace, and the effect of righteousness calm and confidence forever." The prophet Hosea 10,12 also states: זרעו לכם לצדקה, קצרו לפי חסד, "Sow righteousness for yourselves; reap the fruits according to goodness." We have other verses such as וצדקה תציל ממות, "And (the performance of) righteousness saves from death" (Proverbs 10,2). When people sin and the earth dies out (as a result), then the "feet" of the emanation מלכות descend towards "death" and anyone who causes any damage [in the sense of spiritually undermining the basis. Ed.] to the feet of this "מלכות" will die without mercy and pity. Woe to such a time! When someone, however, causes the צדיק to be united with צדק, beneficial rainfall for the earth will result bringing life in its wake. From this we learn that he who donates to charity in our world causes acts of righteousness to be performed in the Celestial Regions. This is the mystical dimension of the statement in Proverbs 10,2 that "righteousness saves from death." Were it not for the union established with the emanation מלכות, anyone who would do something prejudicial to it would die. This is the meaning of Proverbs 16,12: כי בצדקה יכון כסא, "For a throne is firm if based on righteousness;" we have other verses in the same sense such as Isaiah 1,27: ושביה בצדקה, that the repentant sinners will be redeemed through righteousness. A similar thought is expressed in Isaiah 54,14: בצדקה תכוננו, "You shall be established through righteousness." The secret of domestic peace and harmony is also anchored in the practice of צדקה.

The seventeenth principle of repentance is to pursue deeds of kindness and truth, as it is said, "By mercy and truth iniquity is expiated" (Prov. 16:6). But if the sinner does not return to the Lord, Blessed be He, then his sin will not be atoned for by kindly deeds alone, as it is said, "Who regardeth not persons, nor taketh rewards" (Deut. 10:17). And the Sages interpreted this to mean that God will not take the bribe of a good deed in order to forgive the wrongs (see Yalkut Shimoni on Proverbs, item 947). And this verse, "In mercy and truth, iniquity is expiated," applies to those who are truly repentant. For there are transgressions which repentance and the Day of Atonement hold in suspense and which are cleansed by affliction. And behold in such a case the kindness of the sinner will protect him and guard him from troubles and will also save him from death. As it is said, "But righteousness delivereth from death" (Prov. 10:2). And then there is the sin of profaning the Name of God, and in this, repentance and the Day of Atonement and even affliction hold everything in suspense, and only death cleanses a person, as it is said, "Surely this iniquity shall not be expiated by you till ye die" (Is. 22:14). And when a man tries to hold the truth in his hand and strengthens the hands of men of truth and lifts their heads and degrades the men of falsehood and causes them to reach the dust — these are ways of sanctifying the Name of God. And if a man is aroused to possess the quality of truth, then his sin of profanation will be forgiven him at the time of repentance.