Why is it that the leaders of the Jewish people are called Nesi’im (“Elevated Ones”)? It is to indicate that as long as a leader merits conducting himself with fear of Heaven, he is elevated higher and higher and in the next world his soul is bound up in the bonds of life in the highest sanctity.
But if he does not act properly he is reckoned among the nesi’im veruach, the “clouds and wind” (Mishlei 25:14). Just as a cloud dissipates and the wind passes by never to return, so too, a communal leader who does not act as a Jewish leader should — by failing to bear the community’s burden or behaving with arrogance — passes from this world abruptly and his descendants are forgotten.
Many communal leaders have fallen into this trap due to pride and arrogance. They intimidate the community unnecessarily and indulge and pamper themselves. They exempt themselves from communal taxes, making life easier for themselves but harder for others. They claim first pick of every honor and distinction. Their faces glow from plenty and they are strong and healthy through the satisfaction of their every desire. “They have no share in the toil of other men, nor are they afflicted along with other men” (Tehillim 73:5).
The result is that the congregation of Hashem, the seed of Avrahom, Yitzchok and Yaakov, are crushed and humbled and rendered naked, harried and barefoot by the levies that the tax collectors and other public officials impose upon them. They callously barge into their homes and grab whatever they find.
It is fitting in their eyes that the heads of households should be naked and penniless so they take even their clothing, even their tallis and kittel, selling them for a pittance. They leave the members of the household with nothing other than the straw on their beds, shivering from the cold and rain, all of them weeping — husband, wife and children — one in this corner and another in that. If only the leader would shoulder part of the tax burden himself it would weigh less heavily upon the middle class and the poor.
Yet there is another iniquity that is even worse than this: Many leaders eat and drink on the community’s account, taking from its coffers for the dowries of their sons and daughters and for wedding gifts for their sons- and daughters-in-law! All of this from the hard-earned income of their Jewish brothers! Regarding them a Heavenly voice proclaims: “This one has consumed the blood and flesh of the holy people Israel, stealing from the poor, the orphaned and the widowed!” Then the voice heaps upon them curses. In addition, their prayers are not heard, may Heaven spare us their fate!
Therefore let the man who has been appoint to a position of communal leadership behave with mercy and not with callousness, especially towards those “broken vessels,” the poor and the destitute. For the Holy One Blessed is He desires their honor and the indictments against the community on their behalf in Heaven bring in their wake terrible decrees, Heaven forbid.
It is related in the writings of the Ari, z”l that one time he and his disciples were sitting in the field in which the prophet Hoshea be B’eiri was buried. The Ari, z”l delivered a lecture in the esoteric wisdom of the Torah.
Suddenly in the middle of the lecture the Ari, z”l said, “In the name of Hashem, quickly gather tzedakah from among yourselves that we may send the money to a certain poor man who lives nearby in such-and-such a place. His name is Rabbi Yaakov Altortz and he is sitting and weeping, complaining to Heaven about his poverty. His voice is ascending On High, piercing all the firmaments and entering into the innermost chambers.
“As a result the Holy Blessed is He is filled with wrath against the entire city for not taking pity upon him. In fact, a proclamation has just been issued throughout all the firmaments that a massive plague of locusts is to descend upon all the environs of Tzfas. It will devour all the crops, that which is heaped into piles and that which still stands in the fields and even the olive orchards. Therefore let us quickly send him tzedakah. Perhaps with God’s help we can still annul the decree.”
Immediately each one gave his donation, which the Ari, z”l then handed to his disciple Rabbi Yitzchok HaKohein, instructing him to go quickly to the home of Rabbi Yaakov. Rabbi Yitzchok did as he was told and when he arrived he found Rabbi Yaakov weeping and pleading by the entrance to the house. Rabbi Yitzchok inquired, “Rabbi, why are you crying?”
Rabbi Yaakov answered that the water barrel had broken and he did have so much as a penny with which to replace it. In his great distress over his poverty and want he was at a loss what to do. Rabbi Yitzchok immediately delivered to him the funds, whereupon Rabbi Yaakov was filled with joy, showering upon him blessings.
While they were still speaking a mighty wind began blowing, bearing with it a swarm of locusts of unfathomable proportions. The disciples were thrown into confusion but the Ari, z”l calmed them, “Do not be afraid, the decree has already been annulled.” And so it was. The entire swarm continued on until it reached the ocean where all of them drowned. Not a single locust remained in the entire country.
This should be a warning to all Israel to attend carefully to the needs of the poor and the indigent, who are known as “broken vessels.” For the Holy One Blessed is He takes up lodgings with them, causing His Presence to dwell among them.
Our Rabbis have taught, “Whoever gives a coin to a poor man is blessed with six blessings and one who appeases with words is blessed with eleven blessings” (Baba Basra 9b). The heart of the poor man sighs continually over his inability to obtain his desires because he would also like to obtain his share of goodness, yet it remains beyond his grasp.
In the season of cold and chill the rich man sits like a prince in a well-built winter home. Meanwhile, not only is the poor man’s home filled with holes, he does not even have the wherewithal to purchase firewood so that he is unable to warm himself properly. The bitter cold shatters his body and spirit, as well as those of his entire household. And when it rains, the drops fall upon his neck.
The poor man lives in distress day and night all the days of his life. He and his household sigh continually, yet they accept all their afflictions with love. When Shabbos and Yom Tov arrive and it is time to take delight in food and drink and clean coverings, the poor man lacks even bread. Nevertheless he gives praise and thanks.
The rich mean marries his sons and daughters off to whoever he chooses. But the poor man, because of his lack of means, must accept whatever match he can find. Often he must marry his daughter to an ignoramus utterly lacking in Torah and fear of Heaven, which is tantamount to binding her before a lion. Yet he is unable to save her from him. He simply looks on as his ignorant son-in-law abuses his daughter day after day, causing her great suffering.
Who can record all the bitterness and anguish endured by the poor man? But if a poor man accepts his poverty with love and affection the fires of Gehinnom have no dominion over him (Eiruvin 41b) and his reward is very great. For the one who is poor in this world is considered as if dead (Nedarim 64b).
I admonish you, therefore, that whoever gives money to a poor man in his hour of need should do so in a way that does not cause him shame, Heaven forbid. For his poverty causes him enough suffering, as we have already explained. Rather one must give to him privately. And if one does give a gift in public one must accompany it with words that will put his heart at ease.
Whenever one offers hospitality to a wayfarer one must do so with a pleasant countenance. Chazal tell us, “Welcoming guests is greater than greeting the Shechinah” (Shabbos 127a). It is a mitzvah of great importance, for whoever gives bread to a poor man weakens the power of 480 bands of destroying angels, as well as that of Lilis, mother of the sheidim, who is always on the look out for accusations to make against the Jewish people. (See Chapter Ten.)
To return to our topic, let leaders be warned that they must not impose excessive fear upon the community and they must contribute their share of the taxes like any other citizen. They must not be guilty of favoritism, lightening the burden of the rich and their kin while increasing that of the poor and needy. If they will do these things they will flourish, meriting offspring and length of days, amen.
טַעַם לָמָּה נִקְרָאִים שְׁמָם שֶׁל רָאשִׁים וּמַנְהִיגִים וּקְצִינִים "נְשִׂיאִים"? מִפְּנֵי שֶׁאִם אָדָם זָכָה וְנוֹהֵג בְּיִרְאַת ה', יִנָּשֵׂא מַעְלָה מַעְלָה, וְגַם נִשְׁמָתוֹ בָּעוֹלָם הַבָּא צְרוּרָה הִיא בִּצְרוֹר הַחַיִּים בְּמַעֲלוֹת קְדֻשָּׁה.
Why is it that the leaders of the Jewish people are called Nesi’im (“Elevated Ones”)? It is to indicate that as long as a leader merits conducting himself with fear of Heaven, he is elevated higher and higher and in the next world his soul is bound up in the bonds of life in the highest sanctity.
מַה שֶּׁאֵין כֵּן אִם הָאָדָם אֵינוֹ נוֹהֵג כָּרָאוּי, אָז הוּא בִּכְלַל "נְשִׂיאִים וָרוּחַ" (מִשְׁלֵי כה, יד), כִּי כַּאֲשֶׁר הֶעָנָן כָּלֶה וְיֵלֵךְ וְכַאֲשֶׁר הָרוּחַ הוֹלֵךְ וְלֹא שָׁב, כֵּן הַמּוֹשֵׁל וּמַנְהִיג קְהִלָּה שֶׁאֵינוֹ נוֹהֵג כַּשּׁוּרָה, כְּמוֹ שֶׁצָּרִיךְ לִהְיוֹת נוֹהֵג מַנְהִיגָן שֶׁל יִשְׂרָאֵל, וְאֵינוֹ סוֹבֵל עָלָיו מַשָּׂא בְּנֵי יִשְׂרָאֵל, וּמִתְגָאֶה לְנֶגְדָּן, פִּתְאֹם עוֹבֵר מִן הָעוֹלָם, וְאֵין זִכָּרוֹן לְיוֹצְאֵי חֲלָצָיו.
But if he does not act properly he is reckoned among the nesi’im veruach, the “clouds and wind” (Mishlei 25:14). Just as a cloud dissipates and the wind passes by never to return, so too, a communal leader who does not act as a Jewish leader should — by failing to bear the community’s burden or behaving with arrogance — passes from this world abruptly and his descendants are forgotten.
וּבְפַח זֶה נִלְכָּדִים הַרְבֵּה מַנְהִיגִים בַּעֲבוּר הַגַּבְהוּת וְגַדְלוּת שֶׁלָּהֶם, וּמַטִּילִין אֵימָה יְתֵרָה עַל הַצִּבּוּר שֶׁלֹּא לְשֵׁם שָׁמַיִם, וּמִתְעַדְּנִים וּמִתְפַּנְּקִים וְאֵינָם עוֹזְרִים בְּמִסִּים וְאַרְנוֹנִיּוֹת, וּמֵקִלִּין לְעַצְמָן וּמַכְבִּידִין עַל אֲחֵרִים, וְנוֹטְלִין חֵלֶק בָּרֹאשׁ בְּכָל יְקָר וּגְדֻלָּה, וּפְנֵיהֶם תָּמִיד צְהֻבִּים, חֲזָקִים וּבְרִיאִים, מֵחֲמַת תַּאֲווֹת לִבָּם, וּ"בַעֲמַל אֱנוֹשׁ אֵינֵמוֹ, וְעִם אָדָם לֹא יְנֻגָּעוּ" (תְּהִלִּים עג, ה).
Many communal leaders have fallen into this trap due to pride and arrogance. They intimidate the community unnecessarily and indulge and pamper themselves. They exempt themselves from communal taxes, making life easier for themselves but harder for others. They claim first pick of every honor and distinction. Their faces glow from plenty and they are strong and healthy through the satisfaction of their every desire. “They have no share in the toil of other men, nor are they afflicted along with other men” (Tehillim 73:5).
וַעֲדַת ה' זֶרַע אַבְרָהָם יִצְחָק וְיַעֲקֹב נִדְכָּאִים וּמֻשְׁפָּלִים, הוֹלְכִין עֲרֻמִּים, דְּחוּפִים וִיחֵפִים, מֵחֲמַת הַמִּסִּים אֲשֶׁר גּוֹזְלִין אוֹתָם גוֹבֵי הַמִּסִּים מְשָׁרְתִים שֶׁל הַקָּהָל, וּבָאִים בְּאַכְזָרִיּוּת לְבֵיתָם וְחוֹטְפִים וְשׁוֹלְלִים מִכָּל אֲשֶׁר יִמָּצֵא.
The result is that the congregation of Hashem, the seed of Avrahom, Yitzchok and Yaakov, are crushed and humbled and rendered naked, harried and barefoot by the levies that the tax collectors and other public officials impose upon them. They callously barge into their homes and grab whatever they find.
וְרוֹאִים שֶׁיִּהְיוּ הַבַּעֲלֵי בָּתִּים בְּעֵירֹם וּבְחֹסֶר כֹּל, וְנוֹטְלִים אֲפִלּוּ הַבְּגָדִים שֶׁלָּהֶם, וַאֲפִלּוּ טַלִּית וְקִיטְל, וּמוֹכְרִין אוֹתָן בְּמָעוֹת קַלִּים, וְלֹא נִשְׁאָר בְּיָדָם כִּי אִם הַתֶּבֶן שֶׁעַל הַמִּטָּה, וּבְעֵת הַקֹּר וְהַגֶּשֶׁם רֶתֶת אֲחָזָתַן, וּבוֹכִים כָּל אֶחָד וְאֶחָד, הוּא וְאִשְׁתּוֹ וּבָנָיו, זֶה בְּזָוִית זוֹ וְזֶה בְּזָוִית זוֹ. וְאִם הָיָה הַמַּנְהִיג בְּעֵזֶר וּבְסִיּוּעַ נְתִינַת הַמִּסִּים, אֲזַי לֹא הָיָה הָהַכְבָּדָה כָּל כָּךְ עַל הָאֲנָשִׁים הַבֵּינוֹנִים וַעֲנִיִּים.
It is fitting in their eyes that the heads of households should be naked and penniless so they take even their clothing, even their tallis and kittel, selling them for a pittance. They leave the members of the household with nothing other than the straw on their beds, shivering from the cold and rain, all of them weeping — husband, wife and children — one in this corner and another in that. If only the leader would shoulder part of the tax burden himself it would weigh less heavily upon the middle class and the poor.
וְיֵשׁ עָווֹן גָּדוֹל עוֹד שֶׁהוּא גָּרוּעַ, אֲשֶׁר הַמַּנְהִיגִים אוֹכְלִים וְשׁוֹתִים מִקֻּפּוֹת הַקָּהָל, וְנוֹתְנִים נְדוּנְיָה לִבְנֵיהֶם וּבְנוֹתֵיהֶם וּמַתָּנוֹת לְחָתָן וְכַלָּה, וְזֶהוּ הַכֹּל מִמָּעוֹת חָמָס וִיגִיעַ כַּפָּן שֶׁל בְּנֵי יִשְׂרָאֵל. וְעַל אִישׁ שֶׁהוּא מַנְהִיג אוֹ פַּרְנָס כָּזֶה, כָּרוֹז הוֹלֵךְ לְפָנָיו וּמַכְרִיז: דֵּין הוּא דְּאָכֵיל מִנַּיְהוּ דְּיִשְׂרָאֵל, דָּמָם וּבְשָׂרָם מֵעַמָּא קַדִּישָׁא יִשְׂרָאֵל, גּוֹזֵל עֲנִיִּים וִיתוֹמִים וְאַלְמָנוֹת! וְהַכָּרוֹז מְקַלֵּל אוֹתוֹ בִּקְלָלוֹת רַבּוֹת, וְאֵין תְּפִלָּתוֹ נִשְׁמַעַת, רַחֲמָנָא לִצְלַן מֵעוֹנְשָׁא דִּילֵיהּ.
Yet there is another iniquity that is even worse than this: Many leaders eat and drink on the community’s account, taking from its coffers for the dowries of their sons and daughters and for wedding gifts for their sons- and daughters-in-law! All of this from the hard-earned income of their Jewish brothers! Regarding them a Heavenly voice proclaims: “This one has consumed the blood and flesh of the holy people Israel, stealing from the poor, the orphaned and the widowed!” Then the voice heaps upon them curses. In addition, their prayers are not heard, may Heaven spare us their fate!
עַל כֵּן יִרְאֶה אוֹתוֹ הָאָדָם שֶׁהוּא מַנְהִיג אוֹ פַּרְנָס שֶׁיִּהְיֶה רַחֲמָן וְלֹא אַכְזָר, וּבִפְרָט עַל מָאנִין תְּבִירִין, עֲנִיִּים וְאֶבְיוֹנִים, דְּהַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ בִּיקָרֵיהוֹן שֶׁל עֲנִיִּים וְאֶבְיוֹנִים, כִּי בְּקִטְרוּגָם מְעוֹרְרִים, חַס וְשָׁלוֹם, גְּזֵרוֹת רָעוֹת.
Therefore let the man who has been appoint to a position of communal leadership behave with mercy and not with callousness, especially towards those “broken vessels,” the poor and the destitute. For the Holy One Blessed is He desires their honor and the indictments against the community on their behalf in Heaven bring in their wake terrible decrees, Heaven forbid.
וְכִדְמָצִינוּ בְּכִתְבֵי הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, וְזֶה לְשׁוֹנוֹ: פַּעַם אַחַת יָשַׁב הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, עִם תַּלְמִידָיו בְּשָׂדֶה, וּבְאוֹתוֹ שָׂדֶה הָיָה קָבוּר הַנָּבִיא הוֹשֵׁעַ בֶּן בְּאֵרִי. וְדָרַשׁ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, סִתְרֵי תּוֹרָה.
It is related in the writings of the Ari, z”l that one time he and his disciples were sitting in the field in which the prophet Hoshea be B’eiri was buried. The Ari, z”l delivered a lecture in the esoteric wisdom of the Torah.
וּבְאֶמְצַע הַדְּרָשָׁה אָמַר הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: לְמַעַן הַשֵּׁם, מַהֲרוּ וְקַבְּצוּ מִכֶּם צְדָקָה, וְנִשְׁלַח לְיַד עָנִי אֶחָד שֶׁיּוֹשֵׁב סָמוּךְ אֶצְלֵנוּ וְדָר בְּמָקוֹם פְּלוֹנִי, וּשְׁמוֹ רַבִּי יַעֲקֹב אַלְטְרוֹץ, שֶׁהוּא יוֹשֵׁב וּבוֹכֶה וְקוֹרֵא תִּגָּר כְּלַפֵּי מַעְלָה עַל עֲנִיּוּתוֹ, וְקוֹלוֹ הוֹלֵךְ לְמַעְלָה וּבוֹקֵעַ כָּל הָרְקִיעִים וְנִכְנַס לִפְנַי וּלְפָנִים.
Suddenly in the middle of the lecture the Ari, z”l said, “In the name of Hashem, quickly gather tzedakah from among yourselves that we may send the money to a certain poor man who lives nearby in such-and-such a place. His name is Rabbi Yaakov Altortz and he is sitting and weeping, complaining to Heaven about his poverty. His voice is ascending On High, piercing all the firmaments and entering into the innermost chambers.
וְהַקָּדוֹשׁ בָּרוּךְ הוּא מָלֵא חֵמָה עַל כָּל הָעִיר כֻּלָּהּ בַּעֲבוּרוֹ, שֶׁאֵינָן מְרַחֲמִים עָלָיו. וְעַתָּה אֲנִי שׁוֹמֵעַ הַכְּרוּז יוֹצֵא בְּכָל רְקִיעִים בִּגְזֵרַת עִירִין פִּתְגָמָא, שֶׁיָּבוֹא אַרְבֶּה כָּבֵד מְאֹד עַל כָּל סְבִיבוֹת צְפָת, וְיֹאכְלוּ כָּל הַתְּבוּאָה גָּדִישׁ וְקָמָה וְעַד כֶּרֶם זַיִת. לָכֵן מַהֲרוּ וְנִשְׁלַח לוֹ צְדָקָה, אוּלַי נוּכַל לְבַטֵּל הַגְּזֵרָה בְּעֶזְרַת הָאֵל.
“As a result the Holy Blessed is He is filled with wrath against the entire city for not taking pity upon him. In fact, a proclamation has just been issued throughout all the firmaments that a massive plague of locusts is to descend upon all the environs of Tzfas. It will devour all the crops, that which is heaped into piles and that which still stands in the fields and even the olive orchards. Therefore let us quickly send him tzedakah. Perhaps with God’s help we can still annul the decree.”
וְתֵכֶף וּמִיָּד נָתַן כָּל אֶחָד וְאֶחָד נִדְבַת לִבּו, וְלָקַח הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, הַמָּעוֹת וְנָתַן הַמָּעוֹת לְיַד תַּלְמִידוֹ רַבִּי יִצְחָק הַכֹּהֵן, וְצִוָּה שֶׁיְּמַהֵר לָלֶכֶת לְבֵית רַבִּי יַעֲקֹב אַלְטְרוֹץ לִתֵּן לוֹ הַמָּעוֹת. וְכֵן עָשָׂה רַבִּי יִצְחָק הַכֹּהֵן וְהָלַךְ בִּמְהִירוּת וּבִזְרִיזוּת לְבֵית רַבִּי יַעֲקֹב אַלְטְרוֹץ, וּמָצָא אוֹתוֹ בּוֹכֶה וּמִתְחַנֵּן לִפְנֵי פֶּתַח בֵּיתוֹ. אָמַר לוֹ: רַבִּי, לָמָּה אֲדוֹנִי בּוֹכֶה?
Immediately each one gave his donation, which the Ari, z”l then handed to his disciple Rabbi Yitzchok HaKohein, instructing him to go quickly to the home of Rabbi Yaakov. Rabbi Yitzchok did as he was told and when he arrived he found Rabbi Yaakov weeping and pleading by the entrance to the house. Rabbi Yitzchok inquired, “Rabbi, why are you crying?”
וְהֵשִׁיב לוֹ רַבִּי יַעֲקֹב הַנִּזְכָּר לְעֵיל, שֶׁנִּשְׁבְּרָה לוֹ חָבִית שֶׁל מַיִם וְאֵין לוֹ שׁוּם פְּרוּטָה לִקַּח אַחֶרֶת בִּמְקוֹמָהּ, וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת מֵרֹב הַצַּעַר שֶׁל דַּלּוּת וַעֲנִיּוּת. מִיָּד נָתַן לוֹ רַבִּי יִצְחָק הַכֹּהֵן אוֹתָן הַמָּעוֹת, וְשָׂמַח שִׂמְחָה גְּדוֹלָה וּבֵרֵךְ אוֹתוֹ.
Rabbi Yaakov answered that the water barrel had broken and he did have so much as a penny with which to replace it. In his great distress over his poverty and want he was at a loss what to do. Rabbi Yitzchok immediately delivered to him the funds, whereupon Rabbi Yaakov was filled with joy, showering upon him blessings.
כְּשֶׁחָזַר רַבִּי יִצְחָק הַכֹּהֵן אֵצֶל רַבּוֹ הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה, אָמַר הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: נִתְבַּטְּלָה הַגְּזֵרָה, וְאֵין חֲשָׁשׁ בּוֹ עוֹד.
When Rabbi Yitzchok returned to his master the Ari, z”l informed him, “The decree has been annulled and there is no more need for concern.”
וַעֲדַיִן הֵם מְדַבְּרִים, הִתְחִיל לִנְשֹׁב רוּחַ גָּדוֹל מְאֹד, שֶׁנָּשָׂא הָאַרְבֶּה עַד אֵין חֹק וְאֵין מִסְפָּר, וְנִבְהֲלוּ הַתַּלְמִידִים, וְהֵשִׁיב לָהֶם הָאֲרִ"י, זִכְרוֹנוֹ לִבְרָכָה: אַל תִּירָאוּ, שֶׁכְּבָר בָּטְלָה הַגְּזֵרָה, וְכֵן הָיָה, שֶׁהָיוּ כֻּלָּם פּוֹרְחִים לַיָּם הַגָּדוֹל וְשָׁם נִטְבְּעוּ, וְלֹא נִשְׁאַר בַּמְּדִינָה עַד אֶחָד. עַד כָּאן לְשׁוֹנוֹ.
While they were still speaking a mighty wind began blowing, bearing with it a swarm of locusts of unfathomable proportions. The disciples were thrown into confusion but the Ari, z”l calmed them, “Do not be afraid, the decree has already been annulled.” And so it was. The entire swarm continued on until it reached the ocean where all of them drowned. Not a single locust remained in the entire country.
וּמִכָּאן אַזְהָרָה גְּדוֹלָה לְכָל בְּנֵי יִשְׂרָאֵל, שֶׁיִּתְּנוּ הַשְׁגָּחָה פְּרָטִית עַל עֲנִיִּים וְאֶבְיוֹנִים, אֲשֶׁר נִקְרָאִין "מָאנִין תְּבִירִין", וְקֻדְשָׁא בְּרִיךְ הוּא מְדוֹרֵיהּ תָּדִיר גַּבַּיְהוּ וְשׁוֹרֶה בְּתוֹכָהּ.
This should be a warning to all Israel to attend carefully to the needs of the poor and the indigent, who are known as “broken vessels.” For the Holy One Blessed is He takes up lodgings with them, causing His Presence to dwell among them.
וּכְבָר אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: הַנּוֹתֵן פְּרוּטָה לְעָנִי מִתְבָּרֵךְ בְּשִׁשָּׁה בְּרָכוֹת, וְהַמְפַיְּסוֹ בִּדְבָרִים מִתְבָּרֵךְ בְּאַחַת עֶשְׂרֵה בְּרָכוֹת, כִּי לֵב הֶעָנִי תָּמִיד נֶאֱנָח מֵחֹסֶר הַשָּׁגַת יָדוֹ לְמַלְּאוֹת חֵפֶץ נַפְשׁוֹ, שֶׁחָפֵץ גַּם כֵּן לְקַבֵּל טוֹבָה, וְהִיא רְחוֹקָה מִמֶּנּוּ.
Our Rabbis have taught, “Whoever gives a coin to a poor man is blessed with six blessings and one who appeases with words is blessed with eleven blessings” (Baba Basra 9b). The heart of the poor man sighs continually over his inability to obtain his desires because he would also like to obtain his share of goodness, yet it remains beyond his grasp.
בְּהַגִּיעַ עֵת וּזְמַן הַקֹּר וְהַצִּנָּה, הֶעָשִׁיר — בֵּיתוֹ הוּא מֻבְנֶה הֵיטֵב, וְיוֹשֵׁב כְּשַׂר בְּבֵית הַחֹרֶף, וְתַנּוּר שֶׁלּוֹ חַם, וְהֶעָנִי — לֹא דַּי שֶׁיֵּשׁ לוֹ דִּירָה מָלֵא נְקָבִים, אַף אֵין לוֹ מָעוֹת בַּמֶּה לִקְנוֹת לוֹ עֵצִים, וּמִבִּלְתִּי יְכֹלֶת לְהִתְחַמֵּם נַפְשׁוֹ כָּרָאוּי, הַקְּרִירוּת מְשַׁבֵּר נַפְשׁוֹ וְגוּפוֹ וְנַפְשׁוֹת אַנְשֵׁי בֵּיתוֹ, וּבְעֵת הַגֶּשֶׁם דֶּלֶף דּוֹלֵף וְשׁוֹפֵך מַיִם עַל צַוָּארוֹ.
In the season of cold and chill the rich man sits like a prince in a well-built winter home. Meanwhile, not only is the poor man’s home filled with holes, he does not even have the wherewithal to purchase firewood so that he is unable to warm himself properly. The bitter cold shatters his body and spirit, as well as those of his entire household. And when it rains, the drops fall upon his neck.
וְכָל יְמֵי עָנִי הוּא בְּצַעַר יוֹם וְלַיְלָה, הוּא וְאַנְשֵׁי בֵּיתוֹ הֵמָּה נֶאֱנָחִים, וְאַף עַל פִּי כֵן מְקַבְּלִים עֲלֵיהֶם הַכֹּל בְּאַהֲבָה. וּבְעֵת כְּנִיסַת הַשַּׁבָּת וְיוֹם טוֹב, הוּא הָעֵת לְהִתְעַנֵּג בְּמַאֲכָלִים וּבְמַשְׁקִים וּבִכְסוּת נְקִיָּה, וְהֶעָנִי הוּא חָסֵר לֶחֶם מִכֹּל, וְעַל כֻּלָּם הֶעָנִי נוֹתֵן שֶׁבַח וְהוֹדָיָה.
The poor man lives in distress day and night all the days of his life. He and his household sigh continually, yet they accept all their afflictions with love. When Shabbos and Yom Tov arrive and it is time to take delight in food and drink and clean coverings, the poor man lacks even bread. Nevertheless he gives praise and thanks.
הֶעָשִׁיר הוּא מְשַׁדֵּךְ אֶת בָּנָיו וּבְנוֹתָיו לַאֲשֶׁר יָשָׁר בְּעֵינָיו, וְהֶעָנִי מִבִּלְתִּי יְכֹלֶת מֻכְרָח לַעֲשׂוֹת שִׁדּוּךְ בַּאֲשֶׁר יִמְצָא, אַף לְעַם הָאָרֶץ, וְאֵין בּוֹ שׁוּם רֵיחַ תּוֹרָה וְרֵיחַ יִרְאָה, וּכְאִלּוּ כּוֹפְתָהּ בִּפְנֵי הָאֲרִי, וְאֵין מָה בְּיָדוֹ לְהוֹשִׁיעַ לְבִתּוֹ, וְעֵינָיו רוֹאִין אֵיךְ שֶׁהָעַם הָאָרֶץ מַכֶּה בְּכָל יוֹם וְיוֹם אֶת בִּתּוֹ וְסוֹבֶלֶת יִסּוּרִין.
The rich mean marries his sons and daughters off to whoever he chooses. But the poor man, because of his lack of means, must accept whatever match he can find. Often he must marry his daughter to an ignoramus utterly lacking in Torah and fear of Heaven, which is tantamount to binding her before a lion. Yet he is unable to save her from him. He simply looks on as his ignorant son-in-law abuses his daughter day after day, causing her great suffering.
וּמִי יוּכַל לְהַעֲלוֹת עַל הַכְּתָב כָּל הַתַּמְרוּרִים וְכָל הַצַּעַר שֶׁהֶעָנִי סוֹבֵל?! וְכָל עָנִי שֶׁמְּקַבֵּל הָעֲנִיּוּת בְּאַהֲבָה וּבְחִבָּה, אֵין אוּר שֶׁל גֵּיהִנָּם שׁוֹלֵט בּוֹ, וּשְׂכָרוֹ הוּא גָּדוֹל מְאֹד, כִּי הֶעָנִי בָּעוֹלָם הַזֶּה הוּא חָשׁוּב כְּמֵת.
Who can record all the bitterness and anguish endured by the poor man? But if a poor man accepts his poverty with love and affection the fires of Gehinnom have no dominion over him (Eiruvin 41b) and his reward is very great. For the one who is poor in this world is considered as if dead (Nedarim 64b).
וְלָכֵן אֲנִי מַזְהִיר: כָּל הַנּוֹתֵן לְעָנִי מָעוֹת בִּשְׁעַת דָּחְקוֹ, צָרִיךְ לִזָּהֵר, שֶׁיִּתֵּן לוֹ בְּאֹפֶן שֶׁלֹּא יְבַיֵּשׁ אוֹתוֹ, חַס וְשָׁלוֹם, כִּי דַּי לוֹ בְּיִסּוּרִים שֶׁל עֲנִיּוּת, וּכְמוֹ שֶׁכָּתַבְתִּי לְעֵיל, כִּי אִם צָרִיךְ לִתֵּן לוֹ בְּצִנְעָא, וּכְשֶׁיִּתֵּן בְּפַרְהֶסְיָה, צָרִיךְ לִתֵּן לוֹ בִּדְבָרִים הַמִּתְיַשְּׁבִים עַל הַלֵּב.
I admonish you, therefore, that whoever gives money to a poor man in his hour of need should do so in a way that does not cause him shame, Heaven forbid. For his poverty causes him enough suffering, as we have already explained. Rather one must give to him privately. And if one does give a gift in public one must accompany it with words that will put his heart at ease.
וְהַמַּכְנִיס אוֹרֵח בְּבֵיתוֹ, יְקַבְּלוֹ בְּסֵבֶר פָּנִים יָפוֹת. הֲלֹא יָדוּעַ מַה שֶּׁאָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (שַׁבָּת קכז, א): גְּדוֹלָה הַכְנָסַת אוֹרְחִים יוֹתֵר מֵהַקְבָּלַת פְּנֵי שְׁכִינָה, וְהִיא מִצְוָה חֲשׁוּבָה, כִּי נְתִינַת פַּת לְעָנִי מַתֶּשֶׁת כֹּחַ ת"פ כִּתּוֹת שֶׁל מַשְׁחִיתִים וְלִילִית, אִמָּהּ שֶׁל שֵׁדִים, הַבָּאָה תָּמִיד לְקַטְרֵג עַל יִשְׂרָאֵל, כְּמוֹ שֶׁאֶכְתֹּב לְקַמָּן בְּפֶרֶק עֲשִׂירִי.
Whenever one offers hospitality to a wayfarer one must do so with a pleasant countenance. Chazal tell us, “Welcoming guests is greater than greeting the Shechinah” (Shabbos 127a). It is a mitzvah of great importance, for whoever gives bread to a poor man weakens the power of 480 bands of destroying angels, as well as that of Lilis, mother of the sheidim, who is always on the look out for accusations to make against the Jewish people. (See Chapter Ten.)
נַחֲזֹר לָעִנְיָן שֶׁלָּנוּ, שֶׁאַזְהָרָה גְּדוֹלָה הוּא עַל הַמַּנְהִיגִים שֶׁלֹּא לְהַטִּיל אֵימָה יְתֵרָה עַל הַצִּבּוּר, וְלִתֵּן עַל הַמִּסִּים כְּאֶחָד מִבְּנֵי הַקְּהִלָּה אוֹ בְּנֵי הַמְּדִינָה, וְלֹא יִהְיֶה חַנְפָן שֶׁיִּהְיֶה חַס עַל הֶעָשִׁיר אוֹ עַל מִשְׁפַּחְתּוֹ, וְיִתֵּן הָעֹל עַל עֲנִיִּים וְאֶבְיוֹנִים, אָז חֵפֶץ ה' בְּיָדוֹ יַצְלִיחַ, וְיִזְכֶּה לְזֶרַע יַאֲרִיך יָמִים, אָמֵן.
To return to our topic, let leaders be warned that they must not impose excessive fear upon the community and they must contribute their share of the taxes like any other citizen. They must not be guilty of favoritism, lightening the burden of the rich and their kin while increasing that of the poor and needy. If they will do these things they will flourish, meriting offspring and length of days, amen.