Musar su Proverbi 24:10

“You may not be indifferent” (Deuteronomy 22:3). We were warned with this not to be negligent from saving the wealth of our fellows - whether movable property or lands - as our Rabbis, may their memory be blessed, said (Bava Metzia 31a), “‘And so too shall you do with anything that your brother loses’ - to include the loss of land.” For example, if there was water streaming and coming there, he is obligated to block it. And also were we warned [with this verse] to make efforts to rescue our neighbors, and to save our fellows at the time of their troubles. And it is likewise written (Leviticus 19:16), “you may not stand over your neighbor’s blood.” And Solomon said (Proverbs 24:10), “If you showed yourself slack in time of trouble; and wanting in strength.” Its explanation is [that] if you have the ability to save with counsel or with effort, but you show yourself [as if] you do not have the strength, your strength will be reduced - measure for measure. And it is stated afterwards (Proverbs 24:12), “If you say, ‘We knew nothing of it,’ surely He who fathoms hearts will discern [the truth], He who watches over your life will know it, and He will pay each man as he deserves.” Behold one who prevents himself from the salvation [of others] and from giving counsel to help, the Holy One, blessed be He, will consider it like his act. (It appears to me that his intention in explaining the verse is that even though the iniquity of preventing himself is passive, nevertheless it will be counted for him as if he had actively done evil to his fellow. For that evil that came to his fellow in a place where he could have been saved through [the sinner], is considered for the one that prevented himself from saving [the other] as if he was active and did [it]. And this is [the understanding of] its being considered like his act.)

With reference to the reverse of this quality, i.e., weakness of purpose in worldly affairs and in the attempt to save souls, it has been said (Prov. xxiv. 10), "If thou faint in the day of adversity thy strength is small"; and again (id., xii. 27), "The slothful man roasteth not that which he took in hunting." However, we have mentioned the languid while treating of the quality of hatred. He who is one of the estimable, and administers his affairs with alacrity, will succeed in them. Thus it is said (Prov. xii. 24), "The hand of the diligent shall bear rule; but the slothful shall be under tribute." Concerning this the poet spake: "If the souls become too greatly ambitious, the bodies will be wearied thereby." This is a beautiful maxim. The sage, peace be upon him, exhorted to wide-awakedness in matters religious and worldly in saying (Prov. xix. 15), "Slothfulness casteth into a deep sleep." This saying is very evident, for slothfulness necessarily induces lethargy. For when the vapors, which are designed to exude from the pores of the body through forcible movements, are motionless and do not dissolve, they mount to the brain, and bring about constant drowsiness. In the book of Al-Kuti it is said of wide-awakedness, "He who satisfies his land in respect of cultivation, will be satisfied by it with bread."

Chazal have also said (Berachoth 63a): "All who are lax in Torah study will lack the strength to withstand a day of affliction, viz. (Mishlei 24:10): 'If you grow lax, in a day of affliction your strength will be straitened.'" And we find in the holy Zohar on this verse: