פִּזַּ֤ר ׀ נָ֘תַ֤ן לָאֶבְיוֹנִ֗ים צִ֭דְקָתוֹ עֹמֶ֣דֶת לָעַ֑ד קַ֝רְנ֗וֹ תָּר֥וּם בְּכָבֽוֹד׃
Il est prodigue pour donner aux pauvres, sa bienfaisance ne se dément jamais, son front s’élève avec honneur.
Ein Yaakov (Glick Edition)
R. Chiya b. Abba, in the name of R. Jochanan, said: "It is written (Ib. 11, 4) Riches profit not in the day of wrath; but tzedaka (righteousness) delivereth from death; and (Ib. 10, 2) Treasures of wickedness profit nothing: but tzedaka delivereth from death." What do the two tzedakas mean? One, that it will save him from an unnatural death; the other, that it will save him from Gehenna." Which one speaks of Gehenna? The one in which the day of wrath is mentioned, as it is written (Zeph. 1, 15) A day of wrath is that day, referring to Gehenna. And what kind of tzedaka saves one from unnatural death? (Ib. b.) If he gives, and knows not to whom, and he who receives it knows not from whom he gets it. Giving and knowing not to whom, excludes the act of Mar Ukba. "The receiver does not know from whom," excludes the act of R. Abba. But how then shall one give charity? By giving through the charity collector. An objection was raised from the following Baraitha: What shall one do that he should have male children. R. Elazar says: "He should distribute his money among the poor." R. Joshua b. Karcha says: "He should make his wife joyful." And R. Eliezerb. Jacob said: "He shall not give a coin for the treasury of charity unless the treasurer is like unto R. Chanina b. Tradion." [Hence to a charity collector is not the best method?] The above Baraitha means also when the treasurer was of that kind. R. Abahu said: "Moses said before the Holy One, praised be He: 'Sovereign of the Universe, how may the horn of Israel be exalted?' To which he answered: 'You should take charity from every one of Israel who is to be counted (Ex. 30, 12).'" R. Abahu said again: "King Solomon b. David was questioned: 'How great is the power of charity?' And he answered: 'Go and see how David, my father, explained this (Ps. 112, 9) He distributeth , he giveth to the needy: his righteousness endureth forever, his horn shall be exalted in honor.'" Raba, however, said from the following passage (Is. 33, 16) He shall dwell on high; rocky strongholds shall be his refuge; his bread shall be given him; his water shall be sure; i.e., why shall he dwell on high, etc.? Because he is sure that to the poor he has given his bread, and to the down-trodden his water."
Eikhah Rabbah
“He severed in his enflamed wrath all the horn of Israel; He retracted His right hand from before the enemy. He burned in Jacob like flaming fire, consuming all around” (Lamentations 2:3).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).77The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).78This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).79The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).80The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).81The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”82The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),83This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’84This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.85I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).
“He severed in his enflamed wrath all the horn of Israel.” There are ten horns: the horn of Abraham, the horn of Isaac, the horn of Joseph, the horn of Moses, the horn of Torah, the horn of priesthood, the horn of Levites, the horn of prophecy, the horn of the Temple, the horn of Israel, and some say, the horn of the Messiah.
The horn [keren] of Abraham, as it is stated: “My beloved had a vineyard in a fruitful corner [keren]” (Isaiah 5:1).77The Sages identify the term “beloved” in the verse as referring to Abraham. See, similarly, Eikha Rabba Prologue 24; Eikha Rabba 1:1. The horn of Isaac, as it is stated: “Caught in the thicket by its horns” (Genesis 22:13). The horn of Joseph, as it is stated: “His horns are the horns of aurochs” (Deuteronomy 33:17). The horn of Moses, as it is written: “The skin of his face was radiant [karan]” (Exodus 34:29). The horn of Torah, as it is written: “Rays [karnayim] from His hand to him” (Habakkuk 3:4). The horn of priesthood, as it is written: “His horn is raised high in honor” (Psalms 112:9).78This verse refers to honor [kavod], a term used particularly in regard to priests; see, e.g., Exodus 28:2, 40 (Maharzu). The horn of the Levites, as it is stated: “All of these were sons of Heiman, the king's seer in matters of God, to raise the horn” (I Chronicles 25:5).79The reference is to a family of Levites. The horn of prophecy, as it is written: “My horn is exalted in the Lord” (I Samuel 2:1). The horn of the Temple, as it is written: “From the horns of the aurochs; answer me (Psalms 22:22).80The midrash elsewhere (Midrash Tehillim 102) relates that David prayed to God that He save him from an auroch, and promised to build the Temple in return (Maharzu). The horn of Israel, as it is stated: “He raised a horn for His people” (Psalms 148:14). And some say the horn of the Messiah, as it is stated: “Exalt the horn of His anointed one” (I Samuel 2:10).81The word Messiah [mashiaḥ] literally means “anointed one.”
All of them were placed on the heads of the Israelites, and when they sinned they were taken from them. That is what is written: “He severed in His enflamed wrath all the horn of Israel.” They were given to the nations of the world. That is what is written: “Concerning the ten horns that were on its head, and the other that arose, and before which three fell” (Daniel 7:20), and it is written thereafter: “And the ten horns: From this kingdom, ten kings will arise, and another will arise after them, and he will be different from the earlier ones, and he will subdue three kings” (Daniel 7:24). When Israel repents, the Holy One blessed be He will restore them to their place. That is what is written: “All the horns of the wicked I will sever, while the horns of the righteous shall be raised” (Psalms 75:11). The horns that the Righteous One of the world severed, when will He restore them to their place? When the Holy One blessed be He exalts the horn of His anointed one, as it is written: “He will give strength to His king and exalt the glory of His anointed one” (I Samuel 2:10).
“He retracted His right hand from before the enemy.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When iniquities were the cause and the enemies entered Jerusalem, they took the mighty of Israel and bound their hands behind them. The Holy One blessed be He said: ‘I wrote in the Torah: “I will be with him in distress” (Psalms 91:15), and now My children are wallowing in distress and I am in comfort?’ As it were, “He retracted His right hand.”82The Hebrew phrase in the verse, usually translated “He retracted His right hand,” can also be translated “He put His right hand behind Him.” God does not respond to the atrocities and indignities committed by the enemy to His people, as though His hands are tied behind His back.
Ultimately He revealed it to Daniel. That is what is written: “But you, go to the end” (Daniel 12:13). [Daniel] said to Him: ‘To give an accounting?’ The Holy One blessed be He said to him: “And rest” (Daniel 12:13). He said to Him: ‘Will I rest forever?’ He said to him: “You will stand” (Daniel 12:13). He said to Him: ‘With whom, with the righteous or with the wicked?’ He said: “To your fate” (Daniel 12:13), with the righteous. He said to Him: ‘“At the end of days [hayamim]” (Daniel 12:13),83This is when all the dead, righteous and wicked, will arise for judgment. or at the end of the right hand [hayamin]?’84This is when God will reveal His right hand and bring salvation to the righteous. He said to him: ‘To the end of the right hand; that right hand that is subjugated. I put an end to My right hand.85I put an end to the restrictions on My right hand. When I redeem My children, I will have redeemed My right hand.’ That is what David said: “So that Your beloved ones be saved, deliver Your right hand and answer me” (Psalms 60:7).
Vayikra Rabbah
“Through you, ancient ruins will be rebuilt; you will reestablish generations-old foundations” (Isaiah 58:12). Rabbi Tarfon gave Rabbi Akiva six hundred silver talents and said to him: ‘Go and purchase for us property so we can toil in Torah and support ourselves from it.’ He took them and distributed them to Bible teachers, Mishna teachers, and those who toil in Torah. Sometime later, [Rabbi Tarfon] was standing with him and said to him: ‘Did you purchase that property for us that I said to you?’ He said to him: ‘Yes.’ He said to him: ‘Are you able to show it to me?’ He said to him: ‘Yes.’ He took him and showed him the Bible teachers, Mishna teachers, and those who toil in Torah. He said to him: ‘Is there a person who gives something for nothing; where is the documentation?’ He said to him: ‘It is with David, king of Israel, of whom it is written: “He gives freely to the needy; his righteousness stands forever”’ (Psalms 112:9).
“You will be called: Repairer of the breach” (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berekhya: The Holy One blessed be He said: ‘It was incumbent upon Me to repair this breach, but you stood and repaired it. As you live, I ascribe to you [credit] like the one of whom it is written: “Were it not for Moses, His chosen one, who stood before Him in the breach”’ (Psalms 106:23).
“Restorer of paths for habitation” (Isaiah 58:12); Rabbi Yehuda ben Rabbi Simon said:53The upcoming statement is phrased as though stated by God. This poor person sits and says resentfully: ‘How am I different from so-and-so? He sleeps on his bed, and I sleep here; so-and-so sleeps in his house, and I, here.54The poor person is resentful toward God that others sleep in comfort and he has nowhere to sleep. And you stood and gave to him. As you live, I will ascribe to you as though you made peace between him and Me.’ That is what is written: “Then He will strengthen my stronghold, will make peace for me, will make peace for me” (Isaiah 27:5).
“If you restrain your foot because of the Sabbath” (Isaiah 58:13); the Rabbis taught: A person may not walk in the city on Shabbat so that immediately when it gets dark he will bathe in the bathhouse.55Since one may not bathe on Shabbat, one may not walk toward the bathhouse on Shabbat in order to bathe immediately after Shabbat.
“Pursuing your needs on the day of My holiness” (Isaiah 58:13); from here [it is derived] that it is prohibited for a person to go out into his field on Shabbat to ascertain what it needs. There was an incident involving a certain pious person who went out into his vineyard to ascertain its needs, and found a certain breach and considered on Shabbat to repair it. He said: ‘I will not repair it because I considered it on Shabbat.’ What did the Holy One blessed be He do? He provided a caper bush and it grew and repaired it, and he drew sustenance from it all his days.
“And you call the Sabbath a delight” (Isaiah 58:13); this is the Shabbat of Genesis.56The seventh day of the week. “The sacred of the Lord, honored (Isaiah 58:13); this is Yom Kippur. “And you shall honor it” (Isaiah 58:13); this is a festival day. “By refraining from engaging in your business” (Isaiah 58:13); these are the intermediate days of the festival. “From seeking your needs” (Isaiah 58:13); from here it is [derived] that it is prohibited for a person to demand his needs on Shabbat. Rabbi Ze’ira asked before Rabbi Ḥiyya bar Abba, he said to him: ‘What about those who say: Our shepherd, feed us, support us, on Shabbat?’ He said to him: ‘That is the formula of the blessing.’57Since this is a standard line in Grace after Meals, it is permitted on Shabbat.
“And from speaking of matters” (Isaiah 58:13); the mother of Rabbi Shimon ben Yoḥai, when she would speak extraneous words on Shabbat, he would say to her: ‘It is Shabbat,’ and she would be silent.
“Then you will delight in the Lord and I will mount you onto the heights of the earth” (Isaiah 58:14); these are fourteen.58To this point, these are fourteen blessings of one who gives charity. The other ten are written regarding Jacob, as it is written: “I will feed you the inheritance of Jacob your forefather” (Isaiah 58:14), and these are: “God will give you from the dew of the heavens, and from the fat of the earth…” (Genesis 27:28).
“You will be called: Repairer of the breach” (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berekhya: The Holy One blessed be He said: ‘It was incumbent upon Me to repair this breach, but you stood and repaired it. As you live, I ascribe to you [credit] like the one of whom it is written: “Were it not for Moses, His chosen one, who stood before Him in the breach”’ (Psalms 106:23).
“Restorer of paths for habitation” (Isaiah 58:12); Rabbi Yehuda ben Rabbi Simon said:53The upcoming statement is phrased as though stated by God. This poor person sits and says resentfully: ‘How am I different from so-and-so? He sleeps on his bed, and I sleep here; so-and-so sleeps in his house, and I, here.54The poor person is resentful toward God that others sleep in comfort and he has nowhere to sleep. And you stood and gave to him. As you live, I will ascribe to you as though you made peace between him and Me.’ That is what is written: “Then He will strengthen my stronghold, will make peace for me, will make peace for me” (Isaiah 27:5).
“If you restrain your foot because of the Sabbath” (Isaiah 58:13); the Rabbis taught: A person may not walk in the city on Shabbat so that immediately when it gets dark he will bathe in the bathhouse.55Since one may not bathe on Shabbat, one may not walk toward the bathhouse on Shabbat in order to bathe immediately after Shabbat.
“Pursuing your needs on the day of My holiness” (Isaiah 58:13); from here [it is derived] that it is prohibited for a person to go out into his field on Shabbat to ascertain what it needs. There was an incident involving a certain pious person who went out into his vineyard to ascertain its needs, and found a certain breach and considered on Shabbat to repair it. He said: ‘I will not repair it because I considered it on Shabbat.’ What did the Holy One blessed be He do? He provided a caper bush and it grew and repaired it, and he drew sustenance from it all his days.
“And you call the Sabbath a delight” (Isaiah 58:13); this is the Shabbat of Genesis.56The seventh day of the week. “The sacred of the Lord, honored (Isaiah 58:13); this is Yom Kippur. “And you shall honor it” (Isaiah 58:13); this is a festival day. “By refraining from engaging in your business” (Isaiah 58:13); these are the intermediate days of the festival. “From seeking your needs” (Isaiah 58:13); from here it is [derived] that it is prohibited for a person to demand his needs on Shabbat. Rabbi Ze’ira asked before Rabbi Ḥiyya bar Abba, he said to him: ‘What about those who say: Our shepherd, feed us, support us, on Shabbat?’ He said to him: ‘That is the formula of the blessing.’57Since this is a standard line in Grace after Meals, it is permitted on Shabbat.
“And from speaking of matters” (Isaiah 58:13); the mother of Rabbi Shimon ben Yoḥai, when she would speak extraneous words on Shabbat, he would say to her: ‘It is Shabbat,’ and she would be silent.
“Then you will delight in the Lord and I will mount you onto the heights of the earth” (Isaiah 58:14); these are fourteen.58To this point, these are fourteen blessings of one who gives charity. The other ten are written regarding Jacob, as it is written: “I will feed you the inheritance of Jacob your forefather” (Isaiah 58:14), and these are: “God will give you from the dew of the heavens, and from the fat of the earth…” (Genesis 27:28).