מוסר אויף שמות 18:20

Among the positive commandments in the Torah are some of the weighty ones that the masses are not careful about - for example the mention of [God’s] name in vain, as it is stated (Deuteronomy 10:20), “You shall fear the Lord, your God.” And our Rabbis, may their memory be blessed, said (Temurah 4:1), “We have been warned with this not to mention [God’s] name in vain.” And likewise acts of kindness, which is a positive commandment, as it is stated (Exodus 18:20), “and make known to them the way they are to go” - that is acts of kindness (Bava Metzia 30b). And they said (Sukkah 49b), “Acts of kindness are superior to charity, [since] charity is given to the poor, while acts of kindness are performed both for the poor and for the rich.” Therefore they said (Avot 1:2), “The world stands upon three things: On the Torah; on the service; and on acts of kindness.” And (Sukkah 49b) “charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money.” For a person is obligated to exert himself in seeking good for his people and to dedicate himself to the betterment of his fellow - whether poor or rich. And this is one of the main weighty commandments required of a person, as it is stated (Micah 6:8), “He has told you, O man, what is good, and what the Lord requires of you - only to do justice, and to love kindness.” And likewise to go beyond the law, as it is stated (Exodus 18:20), “and the practices they are to follow.” And our Rabbis, may their memory be blessed, said (Bava Metzia 30b), “This is going beyond the letter of the law.” And there are many ways in this matter, such that this commandment would be from the weighty ones. It is all according to the contents of the case - as our Rabbis, may their memory be blessed, said (Bava Metzia 30b), “Jerusalem was destroyed only because they established their rulings on the basis of Torah law and did not go beyond the letter of the law.”

Surely, one should not view a Torah scholar as small in his eyes because he provides for his needs, G-d forbid, nor should he give himself credit for sustaining and supporting him, for [the torah scholar’s] portion rests among [the benefactor’s] assets, as is said on the verse (Exodus 22:24): “to the poor among your people”: it is [merely] the mission of the Merciful one that he is doing. And not only this, but what the poor person does for the rich benefactor is greater than what the benefactor does for the poor person, for it is a merit for him [the rich person] in the world where all is good, as our Sages of blessed memory say (Ruth Rabbah 5:9, Vayikra Rabbah 34:8) on the verse (Ruth 2:19): “the man with whom I did [kindness] today was Boaz” [that is, Ruth said she did kindness to Boaz despite him giving her food], therefore one should be very careful about [the recipient’s] honor. And also the Torah scholars must be careful with the honor of their rich brethren who benefit and support them. For if it is said (Eruvin 86a) that Rabbi [Yehuda] and Rabbi Akiva honored the wealthy even though were not dependent on them, how much more so is one who needs them and benefits from them obligated to not be ungrateful, to show them some respect, and to exert himself somewhat on their behalf to give them satisfaction. Extra affection should be shown to them, and [the scholar] should teach them “the proper way to go and the deeds they should perform” (Exodus 18:20). With pleasant conversation and sweet language, “open rebuke is better than love” (Proverbs 27:5). And he should share in their distress and grieve with them and pray for them, and he should always pray for them so that they will succeed in all they undertake. And in all their Torah study and good deeds, they [the scholars] should have them [their supporters] in mind as well. Regarding this and similar matters, “the wise man shall hear and increase learning”(Proverbs 1:5), and he shall do so that he may find favor and good understanding in the eyes of G-d and man.

And, in truth, how great is this mitzvah in the eyes of the Blessed L-rd, it being written (Michah 6:8): "He has told you, O man, what is good, and what the L-rd requires of you — but to do justice and to love chesed, etc." And Chazal have said (Succah 49b): "'to do justice' — this is din; 'and to love chesed' — this is gemiluth chasadim." And he also fulfills in this the mitzvah of (Devarim 29:9): "And you shall walk in His ways," as we find in Sifrei on the verse (Ibid. 10:12): "'to walk in all His ways' — these are the ways of the Holy One Blessed be He, as it is written (Shemoth 34:6): 'Hashem, Hashem, the G-d who is merciful and gracious, slow to anger, and abundant in chesed, etc.'" And Chazal say (Bava Metzia 30b): "R. Yosef taught (Shemoth 18:20): 'And you shall apprise them of the way' — this is gemiluth chasadim."