Musar su Proverbi 11:32

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.

And included in this path that we mentioned is repentance on the day of death, when the sinner sees that his evil has finished him and hope is lost - as it is written (Proverbs 11:7), "At death the hopes of a wicked man are lost" - when he confesses at that time and repents to God with a full heart. And this repentance also is effective, even though it does not reach the repentance of one who repents with his full strength, as we have discussed in the first chapter.

And know that the soul of the evildoer whose entire desire while alive is for the things of the body - the desire of which is separated from service to the Creator and is removed from its roots - will in his death descend to the ground, to the place of its desire. And its destiny will be - like the nature of the ground - to descend and not to arise. However it will be brought up for justice and for trial and to see how it exchanged the above for the pit - like they bring up a stone to the hollow of a slingshot. But after they raise [the stone] up - by its nature - it comes down to the ground, when the stone comes back and falls down to the ground after [its] projection, as it is stated (I Samuel 25:29), "the life of my lord will be bound up in the bundle of life in the care of the Lord, your God; but He will fling away the lives of your enemies as from the hollow of a sling." And our Rabbis, may their memory be blessed, said in Midrash Mishlei (Kohelet Rabbah 3:27), "Both the souls of the righteous and the souls of the evildoers [rise above and are judged there: The souls of the righteous are triumphant in their trial and hidden under the Throne of Glory, but the souls of evildoers] are eaten away to the ground, as it is stated, 'but He will fling away the lives of your enemies, etc.'" And it is stated (Proverbs 11:7), "At death the hopes of a wicked man are lost." For there is no hope for the soul of an evildoer to leave from the darkness to the light, as it is stated (Psalms 49:20), "yet he must join the company of his ancestors, who will never see daylight again."

Furthermore, he should take great care not to stand in the company of men. And even if he needs something essential, he should not linger there, unless he does not know them to be men among whom there is no forbidden speech. And even if the entire company are good men, and there is found one among them who is a man of malice, he spoils the entire company and it is advisable to leave them, or at least to court silence at that time with all of his strength, as written in Rosh Hagivah: "Take heed, my son, of what was said by King Solomon, may peace be upon him (Mishlei 23:9): 'In the ears of a fool do not speak, for he will shame the wisdom of your words.' Take heed, then, of a gathering of a hundred men if there is among them one fool or one speaker of levity, especially one who is wise in his [own] eyes, who is the true fool, as it is written: 'The fool is wise in his eyes.' Strengthen yourself and sit in silence and speak of nothing in that gathering. For even if you speak all kinds of wisdom, he will triumph over you, and you will take [only] shame for yourself. For thus has Solomon said (Ibid. 11:2): '[The man of] malice comes and shames comes, etc.' And even if you want to speak [privately] with your friend, make sure that you are not heard by that man, even from behind a fence. For this reason it is written 'In the ears of a fool do not speak,' and not 'With a fool do not speak.' This is the voice of experience. I have tried all of this several times at a mitzvah feast and have found it to be true. Therefore, flee, my son, from a gathering like this, for he [the fool] demeans all who are there; or seize silence and be saved."

WE had much to say on the praiseworthiness of the quality of prudency, but the quantity of blame which we shall mete out to the quality of impudence is small. He who is possessed of the quality of shamelessness is culpable in the eyes of God, as are those of whom it is said (Jer. v. 3), "They have made their faces harder than a rock; they have refused to return." The Saint says with reference to the impudent (Prov. xi. 2), "When pride cometh, then cometh shame," which means that when impudence prevails over the qualities of man, he is scorned by men and not respected. He is not taken seriously, nor is he regarded with that consideration for his wisdom, even though he be learned, which is paid to the prudent. Thus it is written (ib.) "But with the lowly is wisdom." If one is wise and desires to pursue the goodly course which is acceptable unto God, let him abandon this quality, refrain from exercising it, and keep it afar from the character of his soul. Of him who is impudent the prince saith (id. xxi. 24), "Proud and haughty scorner is his name," by which he means that God will requite according to his doing, whosoever is impudent, as it is written (ib.), "Who dealeth in proud wrath." It is possible also that "Who dealeth in proud wrath" refers to such an impudent one as, by reason of the qualitv of impudence, provokes the displeasure and annoyance of others, and so forth.

Cruelty is the opposite of Mercy as it is written: "They are cruel and have no compassion" (Jer. 50:42). And this trait of cruelty is not found in righteous people but in the souls of the wicked as it is written: "The tender mercies of the wicked are cruel" (Prov. 12:10). This quality is also found in the impudent as it is written: "An impudent nation that shall have no regard for the person of the old and show no mercy to the young" (Deut. 28:50). And you already know the evil of the trait of impudence. Go forth and learn the evil nature and the punishment of cruelty, for in the matter of the reward of a wicked man — rebellious and disobedient — it is said: "A rebellious man seeks only evil, therefore, a cruel messenger shall be sent against him" (Prov. 12:11). Every cruel person has no quality of kindness in his make up, even towards himself, as it is written: "The merciful man does kindness to his own soul, but he that is cruel troubles his own flesh" (Ibid. 11:17).

In sight: Our sages, of blessed memory, said: "'from hand to hand he shall not escape from evil' (Mishlei 11:21), [this teaches] whoever counts out money from his hand to the hand of a woman in order to gaze at her, [even if he possesses Torah and good deeds like Moses our teacher,] shall not escape the punishment of Gehinom" (Berachot 61a). And: "why did the Jews of that generation require atonement? Because they fed their eyes with lewdness (Erva)" (Shab. 64b) and "Rabbi Sheshes said: 'Why does scripture enumerate the outward ornaments with the inner ones? To teach you: Whoever looks upon a woman's little finger is as though he gazed upon her private parts" (ibid).

And Hillel would apply the verse: "'the pious man does good to his own soul' (Mishlei 11) to eating the morning meal. He would also wash his face and hands in honor of his Maker, inferring from the practice of washing the statues of kings" (Vayikra Rabba 34).

Know, that a gift in the right circumstances, for example, alms to the poor who revere God — is a treasure which is stored up and will never be lost but will remain forever. This was the intent of King Solomon, when he said, "Cast thy bread upon the waters, for thou shalt find it after many days" (Eccl. 11:1). The verse refers literally to generosity : he who sows charity will reap its products, and he who has this quality will prosper. As it is said, "There is that scattereth, and yet increaseth" (Prov. 11:24). It is also written, "He that giveth unto the poor shall not lack" (Prov. 28:27). David said concerning generous men, "He hath given to the needy; his righteousness endureth forever" (Ps. 112:9).

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.

Be that as it may, perhaps we can answer our question with another question. We know from various sources, including the Tanchuma Beshalach 10, that the whole song of הלל is not to be recited on the last day of the Passover, even though it is a full holiday, because G–d said that when He was forced to drown His creatures it would not be fitting for Israel- another one of G–d's creatures- to engage in such expressions of joy as reciting the whole of הלל. How do we reconcile such sentiments with the statement in Proverbs 11,10: באבוד רשעים רנה, "There is jubilation when the wicked perish"? I am indebted to the Zohar's explanation that such jubilation is in place only when the wicked have become so wicked that they have forfeited all redeeming features. As long as the wicked still possess some of them it is not appropriate to rejoice over their destruction, since the fact that the redeeming features did not lead them back to repentance causes sadness in Heaven, and, if G–d killed them all the same He did so only in order to protect the people of Israel or an individual deserving Jew. This is why G–d is described as saddened when מעשי ידי, "My handiwork drowns in the sea." When G–d drowned the Egyptians their measure of sin had not yet reached irrevocable dimensions. G–d killed them only on account of the people of Israel. This is the meaning of Exodus 18,8, where Yitro is reported as having heard what G–d did על אודות ישראל, "On account of Israel." This means that the death of the Egyptians at that time was orchestrated for less than objective considerations. The same considerations apply when we read in 14,25: אנוסה מפני בני ישראל כי ה' נלחם להם במצרים, "I shall flee on account of G–d fighting on behalf of Israel." The שר של מצרים realised that subjective considerations prompted G–d to personally intervene against his proteges and himself. Whenever the expression מפני is used we can understand it in this vein. It suited G–d's purpose at that time to have Israel witness this wholesale destruction of its enemies.

In one's speaking: our sages, of blessed memory, said: "one should always speak with other people in a gentle manner" (Yomah 86a). This is stated explicitly in scripture: "the words of the wise are heeded [when spoken] gently" (Kohelet 9:17). One's words should be of honoring [others] not of belittling them. Likewise scripture says: "he who belittles his fellow lacks sense" (Mishlei 11:12), and "when the wicked comes, there also comes contempt" (Mishlei 18:3).

And when a man contemplates further on his obligation to G-d, blessed be He, and to what extent it is neglected by him and how much he is lax in it, certainly he will feel shame and not arrogance, humiliation and not elevation of heart. Likewise scripture says: "I have indeed heard Ephraim grieving... for after my repentance I have regretted; and after I realized, I smote my thigh; I felt ashamed and disgraced" (Yirmiyahu 31:17-18).

Above all, one should always contemplate to recognize the weakness of human intellect and its great many errors and falsehoods, how it is always nearer to error than true knowledge. Therefore, he should always fear this danger, and seek to learn from every person, always listening to advice, lest he stumble. This is what our sages, of blessed memory, said: "Who is wise? He who learns from all men" (Avot 4:1), and scripture says "he who hearkens to counsel is wise" (Mishlei 12:15).

The third category is he who flatters a wicked man to his face and says to him, "What a charming and good man you are." Now even though this flatterer does not praise the wicked man in public, so that the wicked man will not become a stumbling block to the multitude, still this type of flatterer is guilty of a great sin as it is written, "With his mouth the impious man destroyeth his neighbour; but through knowledge shall the righteous be delivered" (Prov. 11:9). For when he praises him, the wicked man believes him and considers himself good, and his heart will be uplifted and he will be proud and not repent. For a man who is not righteous will say in his heart when people praise him. "I always knew that this was so." And thus the wicked man becomes more corrupt through the flatterer's flattery.

I refer to all that has been written about this in the Talmud and the commentaries of the Tosafot on Taanit 11a and I will add my own comments. The discussion commences with Samuel stating that anyone who observes Fast-Days [that have not been proclaimed] is guilty of a misdemeanor. He agrees with Rabbi Eliezer Hakappor who interpreted our verse above as demonstrating that denying oneself the use of wine is sinful. Samuel argued, that if merely denying oneself wine is sinful, then surely it must be even more sinful to deny oneself food and drink altogether! Rabbi Eleazar countered that on the contrary, anyone imposing fasts upon himself is called "holy." He quotes from our section of the Torah (6,5) קדוש יהיה גדל פרע שער ראשו, "holy shall be he who allows his hair to grow wild on his head." His argument runs as follows: "If a person who merely abstains from wine is called "holy" by the Torah, surely a person who denies himself other pleasures such as food and drink must be considered "holy!" The Talmud asks: "How can Samuel refute the argument of Rabbi Eleazar?" Samuel responds by saying that the Torah calls the person who allows his hair to grow wild "holy". The term "holy," does not, however, apply to someone who vowed not to drink wine. To this Rabbi Eleazar responds that the only one who is called "sinner," i.e. in need of atonement, is the Nazirite who defiled himself during the currency of his vow, seeing that he was not allowed to become impure. The Talmud goes on to ask if Rabbi Eleazar is consistent in his viewpoint, seeing he is on record as saying that a person ought to conduct himself at all times as if something sacred resided within him, and he must not harm such sacred material, since the prophet Hoseah 11,9, states: "Something holy is in your midst, and I will not come into the city!" This surely means that a person must not fast voluntarily! The Talmud answers that this is really not a contradiction within the views expressed by Rabbi Eleazar. In the case where a person knows that the fast does not harm his health, he is allowed to fast. When he has reason to believe that the fast is harmful to him, he must not fast. Rabbi Shimon ben Lakish describes the person who imposes Fast-Days upon himself as "pious" rather than as "holy."

And there is another sin which is called tale-bearing. Now, who is a tale bearer? One who loads himself with stories about others and goes from one to another and says, "Thus did so and so say," and "Thus and thus did I hear about that one." Even though what he tells is true, this kind of thing destroys the world. And we have been warned about this, as it is written, "Thou shall not go up and down as a tale-bearer among thy people" (Lev. 19:16). And what is tale-bearing? One who reveals to another things that were said about him in secret, and we have learned (Sanh. 31a): "Whence do we know that when a judge comes out he must not say, 'I was for acquittal, while my colleagues were for condemnation; but what could I do, seeing that they were in the majority?' " Scripture states, "Thou shall not go up and down as a tale-bearer among thy people" (Lev. 19:16), and further, "He that goeth about as a tale-bearer revealeth secrets" (Prov. 11:13).

In the meantime the man had sat down and dozed off under a tree while his companion took leave of him to travel by a different route. Rabbi Yose said to Rabbi Chiyya, “Now let us sit at a distance and watch what happens because it is clear that the Holy One Blessed is He intends to perform a miracle on his behalf.” Meanwhile they saw a figure resembling flaming coal standing before him. Rabbi Chiyya declared, “Woe to him, for now he is about to die.” But Rabbi Yose said, “How deserving he must be, for the Holy One Blessed is He is about to do a miracle on his behalf.” While they were speaking a snake came down from the tree bent on killing the man. But the flame arose and trampled the head of the snake, killing it and then disappeared. Rabbi Yose said, “Did I not tell you that the Holy One Blessed is He wished to do a miracle for him and that you should not deprive him of his merit?” Soon the man awoke and stood up to continue along his way. But Rabbi Chiyya and Rabbi Yose caught up with him and gave him to eat. Afterwards they informed him of the miracle that the Holy One Blessed is He had done for him. Rabbi Yose then cited the verse, “And charity saves from death” (Mishlei 11:4). He explained, “There is a Tree of Life and a Tree of Death. Whoever does good deeds takes hold of the Tree of Life. Whoever does bad ones takes hold of the Tree of Death. This fellow who performed charity and gave sustenance to the poor was saved thereby from the snake and he thus weakened the power of the Tree of Death.”

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.