It is written, “And your charity shall go before you; the honor of Hashem will gather you in” (Yeshayahu 55:8). And it is taught in Berachos (58a): One who sees a large gathering of Jews should recite, “Blessed is the One who is wise in secret knowledge,” for their minds are diverse. In the same vein, I will tell you that people have different mindsets regarding the giving of charity and the doing of lovingkindness:
The first group consists of the misers. They find it impossible to give charity or do kindness. They do not even have enough control over their wealth to provide for their own food, drink and clothing. Such individuals are surely under the dominion of demons, as I have already discussed in Chapters 24 and 25. They have no share in the realm of holiness, for the Sitrah Acharah has complete dominion over them.
The second group consists of those who are begrudging to- wards others and lack the heart to give charity beyond a pittance to satisfy their pride. Yet when it comes to their own enjoyment they eat and drink freely and indulge themselves lightheartedly, making themselves as plump and robust as fatted calves. Concerning this group the Zohar comments (2:245a): These are the people who derive from the side of the snake. The mnemonic for them is the verse, “Whatever moves on its belly” (alluding to the snake; Vayikra 11:42). In other words, whoever has a large, fat belly emanates from the side of the one who was cursed with the words, “You shall move around on your belly” (Bereishis 3:14). Nevertheless, the members of this group have a little merit, even if they only give to satisfy their pride.
The third group consists of the rich, whom Hashem has blessed with wealth and who indeed use it for charity and acts of kindness. However, they do not give to the extent that is expected of them because they still possess a measure of miserliness. For this reason they are unable to compel their inclinations to give while they are alive. Instead, when are upon their deathbeds they issue instructions that after their deaths charity should given for the construction of synagogues or study halls or to support scholars to study in their merit for a number of years. This is the attitude of the average individual.
The fourth group comprises those whom Hashem has blessed with wealth and who in fact give charity while they are alive to a degree that is commensurate with their means, while also engaging in lovingkindness and the support of Torah. And not only to they support the students, they also give generously to the teachers so that they will teach the children of the poor. Concerning them was it written, “And your charity shall go before you; the honor of Hashem will gather you in” (Yeshayahu 55:8).
Let me explain this with an analogy: Suppose that a king is on his way to battle together with his army. If the army goes before him, the king will be in no danger if they should happen to meet the enemy. But if the king goes on alone ahead of the army then if, Heaven forbid, they come across the cavalry and knights of the enemy they will seize him and take him into captivity. And even if the king is a valiant warrior and knows how to fight, nevertheless, his courage will fail him when he realizes that his troops are far behind him.
The point of this analogy is this: If a person gives charity while he is alive it is said of him, “And your charity shall go before you.” Then he has nothing to fear from the “enemy,” for “the honor of Hashem will gather him in” without any opposition from any accuser. But if he does not give until after his death, who knows whether he will even receive credit for it since the dead are exempt from the commandments? Concerning the first group it is written, “And they leave their wealth to others” (Tehillim 49:11). And even if their own sons inherit their wealth, nevertheless they themselves may have no satisfaction from it even after death. For I have seen new attitudes afoot and the masses have become very casual towards the honor of deceased parents. They make for themselves black mourning garments of the finest quality, all in the latest gentile fashion, and then indulge themselves in feasting. Meanwhile they treat with disdain the honor of the parent whom they are meant to be eulogizing and mourning. This is entirely the father’s own fault, for when one casts a stick into the air it comes back down on one’s head (Midrash Bereishis Rabbah 53:15). Therefore there is no greater foolishness than this and no more need be said about the matter.
Therefore, the best advice is for a person to give generously while he is alive and to engage in acts of lovingkindness as well. For who knows when his time will be up and whether his instructions will be fulfilled or not? The Sages’ principle in all such circumstances is that one does not set aside the definite for the doubtful (Pesachim 9a). The best kind of charity is that which a person gives during his lifetime. And let him be sure that the recipients are worthy, as is explained in the ShulchanAruch (Yoreh De’ah 251). Then all will be well with him.
כְּתִיב (יְשַׁעְיָה נח, ח): "וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ". אִיתָא בְּמַסֶּכֶת בְּרָכוֹת: הָרוֹאֶה אֻכְלוּסִים שֶׁל יִשְׂרָאֵל, מְבָרֵךְ הַבְּרָכָה: בָּרוּךְ חֲכַם הָרָזִים, שֶׁאֵין דַּעְתָּן שָׁוָה; כָּךְ אֲנִי אוֹמֵר, שֶׁיֵּשׁ דֵּעוֹת מְחֻלָּקוֹת בִּבְנֵי אָדָם בִּנְתִינַת הַצְּדָקָה וּבַעֲשִׂיּוֹת הַגְּמִילוּת חֲסָדִים:
It is written, “And your charity shall go before you; the honor of Hashem will gather you in” (Yeshayahu 55:8). And it is taught in Berachos (58a): One who sees a large gathering of Jews should recite, “Blessed is the One who is wise in secret knowledge,” for their minds are diverse. In the same vein, I will tell you that people have different mindsets regarding the giving of charity and the doing of lovingkindness:
הַכַּת אַחַת הֵן קַמְצָנִים, וְאֵין כֹּחָם לַעֲשׂוֹת צְדָקָה וּגְמִילוּת חֶסֶד, וְאַף לְעַצְמָם אֵין לָהֶם רְשׁוּת לֶאֱכֹל וְלִשְׁתּוֹת וְלַעֲשׂוֹת מַלְבּוּשִׁים. בְּוַדַּאי אוֹתָן אֲנָשִׁים הֵם מִכִּתּוֹת הַחִיצוֹנִים, וּכְמוֹ שֶׁלָּמַדְנוּ בְּפֶרֶק כז וְכח, וְאֵין לָהֶם חֶלֶק בַּקְּדֻשָּׁה, כִּי הַסִּטְרָא אָחֳרָא שׁוֹלֵט עֲלֵיהֶם.
The first group consists of the misers. They find it impossible to give charity or do kindness. They do not even have enough control over their wealth to provide for their own food, drink and clothing. Such individuals are surely under the dominion of demons, as I have already discussed in Chapters 24 and 25. They have no share in the realm of holiness, for the Sitrah Acharah has complete dominion over them.
כַּת הַשֵּׁנִי — עַיִן רָעָה בְּשֶׁל אֲחֵרִים, וְאֵין לוֹ לֵב לַעֲשׂוֹת צְדָקָה, כִּי אִם מְעַט מִזְּעֵיר מֵחֲמַת הַגַּאֲוָה; אֲבָל הוּא בְּעַצְמוֹ אוֹכֵל וְשׁוֹתֶה וְטוֹב לֵב מִשְׁתֶּה תָּמִיד, וְיָצָא שָׁמֵן וְדָשֵׁן כְּעֵגֶל מַרְבֵּק. עָלָיו כָּתַב הַזֹּהַר: זֶהוּ אֲנָשִׁים אֲשֶׁר הֵמָּה מִסִּטְרָא דְּנָחָשׁ; וְסִימָנָךְ: כָּל הוֹלֵךְ עַל גָּחוֹן. רָצָה לוֹמַר: מִי שֶׁיֵּשׁ לוֹ בֶּטֶן גָּדוֹל מָלֵא שׁוּמָן וָדֶשֶׁן, הֵם מִסִּטְרָא דְּ"עַל גְּחוֹנְךָ תֵּלֵךְ". עַיֵּן שָׁם, פָּרָשַׁת שְׁמִינִי. אֲבָל מִכָּל מָקוֹם יֵשׁ לָהֶם קְצָת זְכוּת, אַף שֶׁעוֹשִׂין צְדָקָה לְשֵׁם גַאֲוָה.
The second group consists of those who are begrudging to- wards others and lack the heart to give charity beyond a pittance to satisfy their pride. Yet when it comes to their own enjoyment they eat and drink freely and indulge themselves lightheartedly, making themselves as plump and robust as fatted calves. Concerning this group the Zohar comments (2:245a): These are the people who derive from the side of the snake. The mnemonic for them is the verse, “Whatever moves on its belly” (alluding to the snake; Vayikra 11:42). In other words, whoever has a large, fat belly emanates from the side of the one who was cursed with the words, “You shall move around on your belly” (Bereishis 3:14). Nevertheless, the members of this group have a little merit, even if they only give to satisfy their pride.
כַּת הַשְּׁלִישִׁי הֵם אַנְשֵׁי עֲשִׁירִים, אֲשֶׁר נָתַן ה' לָהֶם עשֶׁר, וְעוֹשִׂין צְדָקוֹת, וְעוֹשִׂין גְּמִילוּת חֲסָדִים, אַךְ לֹא כִּדְבָעֵי, בַּאֲשֶׁר שֶׁיֵּשׁ לָהֶם קְצָת רֹעַ עַיִן, וְאֵינָן יְכוֹלִין לָכֹף אֶת יִצְרָם מִלַּעֲשׂוֹת צְדָקָה בְּחַיֵּיהוֹן, רַק כְּשֶׁהֵן חוֹלִין עַל מִטָּתָם עוֹשִׂין צַוָּאָה לַעֲשׂוֹת אַחַר מוֹתָן לִצְדָקָה לְבִנְיַן בֵּית הַכְּנֶסֶת אוֹ לְבֵית הַמִּדְרָשׁ, אוֹ לִלְמֹד אֵיזֶה שָׁנִים עֲבוּרוֹ אַחַר מוֹתוֹ — זֶהוּ מִדָּתוֹ שֶׁל אָדָם בֵּינוֹנִי.
The third group consists of the rich, whom Hashem has blessed with wealth and who indeed use it for charity and acts of kindness. However, they do not give to the extent that is expected of them because they still possess a measure of miserliness. For this reason they are unable to compel their inclinations to give while they are alive. Instead, when are upon their deathbeds they issue instructions that after their deaths charity should given for the construction of synagogues or study halls or to support scholars to study in their merit for a number of years. This is the attitude of the average individual.
הַכַּת הָרְבִיעִי הוּא מִי שֶׁחָנַן ה' אוֹתוֹ בְּעשֶׁר, וְעוֹשֶׂה צְדָקָה בְּחַיָּיו לְפִי עָשְׁרוֹ, וְעוֹסֵק בִּגְמִילוּת חֲסָדִים וּבְתַלְמוּד תּוֹרָה, שֶׁמַּסְפִּיק לְלוֹמְדֵי תּוֹרָה וְגַם מְפַזֵּר מָעוֹת לַמְלַמְּדִים, שֶׁיִּלְמְדוּ עִם בְּנֵי עֲנִיִּים. עַל זֶה נֶאֱמַר: "וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ כְּבוֹד ה' יַאַסְפֶךָ".
The fourth group comprises those whom Hashem has blessed with wealth and who in fact give charity while they are alive to a degree that is commensurate with their means, while also engaging in lovingkindness and the support of Torah. And not only to they support the students, they also give generously to the teachers so that they will teach the children of the poor. Concerning them was it written, “And your charity shall go before you; the honor of Hashem will gather you in” (Yeshayahu 55:8).
וְאֶמְשֹׁל לְךָ מָשָׁל לְמֶלֶךְ שֶׁהָלַךְ לַמִּלְחָמָה, וְיֵשׁ לוֹ חַיִל. אִם הַחַיִל הוֹלֵךְ לִפְנֵי הַמֶּלֶךְ, אָז הַמֶּלֶךְ בְּוַדַּאי לֹא יָכֹל לָבוֹא לִידֵי סַכָּנָה, אִם יִפְגְּעוּהוּ בּוֹ אוֹיְבָיו; מַה שֶּׁאֵינוֹ כֵן אִם הַמֶּלֶךְ הוֹלֵךְ לְבַדּוֹ לִפְנֵי הַחַיִל; בְּאִם יִפְגְּעוּהוּ רוֹכְבֵי סוּסִים וּפָרָשִׁים מִן אוֹיְבָיו, אֲזַי יַשִּׂיגוּהוּ וְיִקְּחוּהוּ לַשֶּׁבִי. אַף שֶׁהַמֶּלֶךְ הוּא גִבּוֹר חַיִל וְיָכוֹל לִלְחֹם נֶגֶד הָאוֹיְבִים, מִכָּל מָקוֹם נָסוֹג לִבּוֹ אָחוֹר בִּרְאוֹתוֹ שֶׁהַחַיִל שֶׁלּוֹ הוּא רָחוֹק מֵאֶצְלוֹ.
Let me explain this with an analogy: Suppose that a king is on his way to battle together with his army. If the army goes before him, the king will be in no danger if they should happen to meet the enemy. But if the king goes on alone ahead of the army then if, Heaven forbid, they come across the cavalry and knights of the enemy they will seize him and take him into captivity. And even if the king is a valiant warrior and knows how to fight, nevertheless, his courage will fail him when he realizes that his troops are far behind him.
כָּךְ הוּא הַנִּמְשָׁל: אָדָם, כְּשֶׁעוֹשֶׂה צְדָקָה בְּחַיָּיו — אֲזַי עָלָיו נֶאֱמַר: "וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ". וְאֵין אַתָּה מִתְיָרֵא מִן הָאוֹיְבִים, כִּי כְּבוֹד ה' יַאַסְפֶךָ בְּלִי שׁוּם שָׂטָן וּמְקַטְרֵג; מַה שֶּׁאֵין כֵּן אִם אַתָּה עוֹשֶׂה צְדָקָה אַחַר מוֹתְךָ, מִי יוֹדֵעַ אִם יַשִּׂיגוּ אוֹתְךָ אוֹתָם הַצְּדָקָה, כֵּיוָן שֶׁהַמֵּתִים הֵם חָפְשִׁים מֵהַמִּצְווֹת. וְעַל הַכַּת הָרִאשׁוֹנָה נֶאֱמַר: וְעָזְבוּ לַאֲחֵרִים חֵילָם. וַאֲפִלּו אִם בָּנָיו הֵם יוֹרְשִׁים אוֹתוֹ — מִכָּל מָקוֹם אֵין לוֹ נַחַת רוּחַ בְּעָשְׁרוֹ אַף לְאַחַר מוֹתוֹ, בַּאֲשֶׁר חֲדָשִׁים מִקָּרוֹב בָּאוּ. וְרָאִיתִי הָעָם מְקִלִּים בִּכְבוֹד אֲבִיהֶם שֶׁכְּבָר מֵתוּ, שֶׁעוֹשִׂין לָהֶם בְּגָדִים שְׁחוֹרִים, מֻבְחַר הַבֶּגֶד מִכֻּלָּן, חֲדָשִׁים כְּחֻקּוֹת הָאֻמּוֹת, וְטוֹב לִבָּם מִשְׁתֶּה תָּמִיד, וְהֵן בְּעַצְמָן מְזַלְזְלִים בִּכְבוֹד אֲבִיהֶם, אֲשֶׁר מֵהָרָאוּי לִסְפֹּד אַחַר אָבִיו וְלִהְיוֹת עָצֵב. וְכָל זֶה גְּרָמָא מֵאֲבִיהֶם. וּזְרֹק חוּטְרָא לַאֲוִירָא — אֲעִקָּרָא קָאֵי. וְאִם כֵּן, אֵין לְךָ שְׁטוּת גָּדוֹל מִזֶּה, וְדַי בָּזֶה.
The point of this analogy is this: If a person gives charity while he is alive it is said of him, “And your charity shall go before you.” Then he has nothing to fear from the “enemy,” for “the honor of Hashem will gather him in” without any opposition from any accuser. But if he does not give until after his death, who knows whether he will even receive credit for it since the dead are exempt from the commandments? Concerning the first group it is written, “And they leave their wealth to others” (Tehillim 49:11). And even if their own sons inherit their wealth, nevertheless they themselves may have no satisfaction from it even after death. For I have seen new attitudes afoot and the masses have become very casual towards the honor of deceased parents. They make for themselves black mourning garments of the finest quality, all in the latest gentile fashion, and then indulge themselves in feasting. Meanwhile they treat with disdain the honor of the parent whom they are meant to be eulogizing and mourning. This is entirely the father’s own fault, for when one casts a stick into the air it comes back down on one’s head (Midrash Bereishis Rabbah 53:15). Therefore there is no greater foolishness than this and no more need be said about the matter.
עַל כֵּן עֵצָה הַיְעוּצָה לְהָאָדָם לִתֵּן צְדָקָה בְּחַיָּיו בְּעַיִן יָפָה וְלַעֲסֹק בִּגְמִילוּת חֲסָדִים בְּחַיָּיו, כִּי מִי יוֹדֵעַ הָעִתִּים, אִם יִתְקַיֵּם צַוָּאָתוֹ אוֹ לָאו. וְקַיְּמָא לָן: בְּכָל מָקוֹם שֶׁאֵין הַסָּפֵק מוֹצִיא מִידֵי וַדַּאי. עַל כֵּן עִקַּר הַצְּדָקָה הוּא מַה שֶׁהָאָדָם עוֹשֶׂה בְּחַיָּיו, וְיִרְאֶה לִתֵּן לִבְנֵי הָאָדָם שֶׁהֵן מְהֻגָּנִים, כַּמְבֹאָר בְּשֻׁלְחָן עָרוּךְ בְּהִלְכוֹת צְדָקָה, וְאָז טוֹב לוֹ יִהְיֶה סֶלָה.
Therefore, the best advice is for a person to give generously while he is alive and to engage in acts of lovingkindness as well. For who knows when his time will be up and whether his instructions will be fulfilled or not? The Sages’ principle in all such circumstances is that one does not set aside the definite for the doubtful (Pesachim 9a). The best kind of charity is that which a person gives during his lifetime. And let him be sure that the recipients are worthy, as is explained in the Shulchan Aruch (Yoreh De’ah 251). Then all will be well with him.