Musar for Proverbs 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).