Musar sobre Proverbios 11:26

But the good feature of this state is that man does not squander his substance, be it great or small, but guards it by means of this quality. He must not overdo this, however, lest he pass over to the quality of greed, which is not of the qualities of the noble. Thus the sage spake in condemning niggardliness (Prov. xi. 26), "He that withholdeth corn, the people shall curse him"; and, on the contrary, "Blessing shall be on the head of him that selleth it." This verse outwardly¹On this point, Bacher (p. 53, note i) says: "Was hier als verborgener (allegorischer) Sinn angegeben ist, fallt mit der agadischen Deutung des Verses zusammen (Sanhedrin, 91 b, unten). Ebenso gilt als selbstverstandlich diese allegorische Auffassung des Verses als Warnung vor engherziger Zuruckhaltung der Belehrung bei Abraham b. Chija, הגיון נפש ed. Freimann, p. 17 a. ..." Gabirol's use of terms in this place suggests the formal distinction between the "outward" and "inward" manifest and hidden meanings of Scripture, made by the Islamic sect of Batiniya; cf. Haarbrucker (Th. i, p. 256). refers to "charity," but its hidden implication is knowledge.²The same idea is expressed in the Midrash (Bemidbar rabbah, par. 15), in reference to the prophetic powers of Moses; cf. Wolff ("Muhammedanische Eschatologie" Leipzig, 1872, p. 207, and note 412). The wise man ought not be niggardly in dealing out his knowledge, for knowledge is not lessened by imparting it (to others), as little as the brightness of the fire dies away when a light is kindled therefrom. The best rule with regard to the employment of this quality is to accustom one's self to beneficence toward kinsmen, until one gradually habituate one's self to benevolence toward strangers, and thus train one's self to choose generosity.

If he is miserly with his body, he also is evil and bitter, for he does not act kindly to people. It is an evil greater than all others if he is miserly with his wisdom and with his books, for by loaning these he loses nothing at all. For wisdom is like fire, which never dims even if you light many candles or another fire from it. Of such a miser, it is said, "He that withholdeth corn, the people shall curse him" (Prov. 11:26). But of the generous man, it is said, "But blessing shall be upon the head of him that supplieth it" (Ibid.). Literally the verse speaks of charity, yet it is a parable for wisdom.

Let us analyse the eight possible sources of pride which we refer to in the prayer cited above. The words מה אנחנו refer to the ability to hear, or the loss of one's hearing. When someone has caused someone else an injury resulting in his becoming deaf, he has to compensate him with all five categories of compensation the Talmud provides for (Baba Kama 85b). The words מה חיינו refer to food and drink without which life cannot be sustained. The words מה חסדנו are a reference to the eyes, and the words מה צדקותינו refer to the forehead. We are told by Rabbi Ami in Taanit 8a that rain is granted to earth only on account of בעלי אמנה, people who keep promises made in business life. He supports this with the quotation from Psalms 85,12: "Justice looks down from Heaven." The supply of rain is considered an act of צדקה. On the previous folio Rav Shilo, quoting Rav Hamnuna said that rain is withheld only on account of עזי פנים, insolent people, people with a brazen forehead. The connection between the forehead and insolence is supported by several verses from the Bible. The words מה ישועתינו refer to one's face, as we know from Psalms 80,20: האר פניך ונושעה, "Show us Your countenance that we may be delivered." G–d's "face" is indispensable to our survival. The words מה כחינו, are, of course, a reference to strength and power, and we know that the true hero is the one who can control his rages, his temper. The words מה גבורתינו are a reference to courage, something centered in the heart. It also describes an arrogant attitude. The words מה נאמר לפניך is clearly a reference to the tongue which can and will boast. The word מה in מה ה' אלוקיך שואל מעמך וגו' is an allusion to the suppression of the eight areas in which the ego asserts itself and which we vow not to assert in our morning prayer. We go so far as to state that we consider our advantage over the animals in this respect to be nil. The word ועתה in the same verse may be divided into ועת ה', that there will be a time – namely in the World to Come – when we will no longer comport ourselves as humbly as we do in this world. At that time, G–d will שואל מעמך, will be in the position of a "borrower," (שואל). A borrower is legally liable for any damage sustained by the animal or tool he has borrowed. Allegorically speaking, G–d will have to pay us the reward for all the suffering we experience in this world. This is why our Rabbis (Berachot 6a) said that if a person intends to perform a commandment and is prevented from doing so by forces beyond his control, he is nevertheless entitled to the reward for the commandment in question. ולאהבה אותו בכל לבבך, בכל נפשך – Continuing G–d's expectations from the Jewish people in 10,12 the Torah describes love of G–d to be expressed both by the heart and by the soul. These correspond to the two kinds of perfections to be attained by Israel as ישראל and as ישרון. Such love for G–d refers to the Celestial Spheres i.e. when we are in the World to Come. There is also an allusion to perfection of the way we relate to money, i.e. to life on this earth, when verse 13 continues לשמור את מצות ה' ואת חקותיו, "To observe G–d's commandments and statutes," something that cannot be done in the Hereafter. The words לטוב לך indicate the purpose of these commandments, i.e. for our own good.