Shlomo HaMelech writes, “Do not be overly righteous nor overly wicked” (Koheles 7:16-17). Similarly, the Sages warn: “Be wary of charlatans feigning piety, behaving like Zimri but seeking reward like Pinchas” (Sotah 22b).
Sometimes one sees a person who appears on the surface to be continually immersed in heartfelt prayer, arrayed in his tefillin the entire day. Naturally one supposes him to be upright and honest, since one always sees him engaged in the work of Heaven, but one never knows what is in his mind.
Come and see what is related in Midrash Pesikta Rabbati: There once was a rich man who in addition to his fabulous wealth was also a great scholar and very pious. In his old age he decided to move to the Holy Land. Along the way he stopped in the holy Jewish community of a certain Yishmaelite town. There he met a man named Rabbi Alexander who spent most of the day in the synagogue praying while donned with his tallis and tefillin. He assumed that a fellow who spent so much time praying must be very upright and honest. So he waited until Rabbi Alexander finished his prayers and then said to him, “I have a request to make of you. Since I am a foreigner here and the land is filled with marauding bandits, I am afraid to take my money with me. Please take it care of it along with my silver and gold vessels until I return. For my plan is to travel to the Holy Land and select a city to settle there and prepare a home for myself.”
Rabbi Alexander replied, “Very well. Give me the money and the chest of valuables and I will keep them in the room in which I store my own precious things. Then you may continue on in peace to the Holy Land.” He promised that when the wealthy man returned he would give him his deposit in full. So the wealthy man did as they had arranged, leaving with him a chest filled with money and other precious items and proceeded with his wife to the land of Israel. There he decided to settle in the holy community of Chevron and returned in person to retrieve his money and the rest of the deposit he had left. But when he requested his deposit from Rabbi Alexander, the man who was always praying in his tallis and tefillin, the latter denied the story altogether, claiming, “I do not know you and have never laid eyes on you before!” The rich man was utterly taken aback and fell on his face weeping and pleading. But the man brazenly ignored his pleas and even cursed him, denying that he had ever received anything from him.
So the wealthy man left in despair and went to the synagogue where he raised his heart Heavenward and prayed, “Master of the Universe! You are the ruler over everything, therefore my complaint is directed to You. I believed that this man Rabbi Alexander was perfectly righteous because I saw him arrayed in tallis and tefillin most of the day, standing and praying before you with great concentration. “But now I see that it is all a deception and that his heart is not completely with You. Therefore I deliver my case into Heaven’s hands and ask that You avenge me of him so that all will know the greatness and might of Your hand. For I have no complaint against any creature but only against You!” Thus he wept with a broken and embittered heart. No sooner had he finished speaking than the prophet Eliyahu appeared to him. “Do not be afraid!” he told him, “Go to the man’s wife and give her this sign, that she and her husband ate leaven bread that Pesach. Then as a second sign say to her as per her husband’s instructions, that her husband also ate on Yom Kippur morning before going to the synagogue.”
So when Rabbi Alexander went to the marketplace to engage in some business the wealthy man went to Rabbi Alexander’s home and gave his wife these signs. Assuming that her husband had sent him she immediately went and retrieved the deposit and the wealthy man went on his way with a happy heart and in peace.
When Rabbi Alexander came home, his wife related that the rich man had given the signs mentioned above and that she had returned to him his deposit. When Rabbi Alexander realized that it had become public knowledge that he was thoroughly wicked, he and his wife went and apostatized, may their names and memories be blotted out.
We learn from this incident that a person must not rely on appearances lest he put his trust in someone who behaves like Zimri but seeks reward like Pinchas. Rather let him look for the man who is righteous with regard to money and who does not seek the wealth of others. That is the truly righteous man.
The popular expression says, “Be wary of charlatans and guard yourself against those of whom it is said ‘And your righteousness’ (Tehillim 71:19).” I have heard of another incident involving the only son of an extremely wealthy elderly man. This son was both handsome and wise and when his father saw that his death was approaching, he summoned him to give him his last instructions. “My son,” he told him, “I am bequeathing you much money and many other treasures. It should be sufficient for you to enjoy every good thing in the world throughout your entire life. But I warn you that you must be beware of charlatans and those who behave with greater piety than is normal for human beings. For it is the way of the charlatans to appear especially righteous, although they harbor in their hearts seven abominations. “And beware of those of whom it is said, ‘And your righteousness.’ Then you and your offspring will enjoy all manner of goodness all your days.”
And with that the old man died. Afterwards the young man betrothed a poor orphan girl who was very pretty because she seemed good in his eyes, and after they were married he rejoiced with his bride. The woman seemed modest and pious in her husband’s eyes and when four or five years had gone by he said to her, “Come with me for a trip through the avenues and plazas so that we may enjoy the beauty of the land.” But his wife said to him, “I will not go lest I lay my eyes on other men or lest other men lay their eyes upon me and I cause them to stumble.” Recalling his father’s instructions he said to himself, “She certainly acts very righteous.” But he said nothing and went for the walk by himself.
What did he do then? About half a year later he instructed that a second key be made for every room in the house and gave one key to his wife and kept the other for himself. But he did not tell his wife about the second key.
One day he informed her that he had to go on a journey to purchase some merchandise and asked that she prepare him provisions for the way. The woman complied because she believed that her husband was indeed going away as was his custom. The next day he took his leave of her and she thought that he had gone off to a distance location. But in fact the husband had merely been acting with cunning. When he had traveled about ten miles out of the city he ordered the driver to turn about. However, instead of returning home he went to an inn. Only when nightfall came did he go home. When he arrived he opened first one door and then the next, going from room to room until he came to his wife’s room. There he found her asleep in bed with a gentile next to her. When his wife realized that her husband was in the room she told the gentile to take his sword and kill him. Out of fear he was forced to flee from his own house. Then in his great sorrow he went to lie down in the marketplace and fell asleep.
That night a great treasure was stolen from the king of the city. The thief had taken all the king’s jewels. This created quite a furor in the palace and the king commanded that all the streets and houses be searched. The king’s servants searched the entire town and when they found the man sleeping in the street and they decided that he must be the thief. So they arrested him and he was sentenced to be tortured and then executed. While he was being lead to the scaffold to be hung he was accompanied by a priest, as is the way of the gentiles. This priest was very distinguished and highly thought of by the king and as they walked he tried to persuade him to convert. At one point they came across a dump and worms from the dump were crawling about on the ground. The priest asked the executioner to lead the prisoner by a different path so that they would not inadvertently kill any of the worms. “After all,” he said, “It was written in Scripture, ‘His mercies are upon all His works’ (Tehillim 145:9).” When the man heard this he said to himself, “This priest is also one of those hypocrites of whom it is said, ‘And your righteousness.’ Then he turned to the king’s servants and confessed that in fact he and the priest had committed the theft together! The priest was immediately arrested and the king ordered that the distinguished clergyman’s quarters be searched. There the stolen jewels were indeed found.
Afterwards the king asked the man what connection he had with this priest. He then related to the king the entire story, beginning with his father’s deathbed instructions. He related what had befallen him regarding his wife the harlot and what had occurred with the priest. He explained that it was only because of the priest’s excessive righteousness that he decided to avenge himself upon him.
Having heard his story, the king immediately ordered that the woman be summoned and the man’s story was verified. The king instructed that the man be restored to his home. Then he decreed that the woman and her lover were to be decapitated while the priest was to be hung on the scaffold.
From this episode we again learn that one must not rely on appearances, for even if someone appears blameless one never know what is in his mind.. The rule to remember is this: If someone refuses to benefit from the property of others — and needless to say from stolen property — and if he deals with others in good faith, then he is undoubtedly upright and honest. But if he kisses his tefillin while he prays but does not deal with others in good faith, then one must stay as far away from him as possible. For the main area in which fear of Heaven and righteousness are put to the test is with regard to money. Whoever stands firm in his righteousness in monetary matters can be considered truly righteous. Concerning him was it written, “When you consume the labor of your own hands” — that is, honestly — “fortunate are you” — in this world — “and it will be well with you” — in the World to Come, Amein.
שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם כָּתַב בְּסִפְרוֹ (קֹהֶלֶת ז, טז): "אַל תְּהִי צַדִּיק הַרְבֵּה, וְאַל תִּרְשַׁע הַרְבֵּה". וְכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת סוֹטָה: הִזָּהֲרוּ מִן הַצְּבוּעִים, שֶׁדּוֹמִים לִפְרוּשִׁים, שֶׁעוֹשִׂים מַעֲשֵׂי זִמְרִי — וּמְבַקְּשִׁים שָׂכָר כְּפִנְחָס.
Shlomo HaMelech writes, “Do not be overly righteous nor overly wicked” (Koheles 7:16-17). Similarly, the Sages warn: “Be wary of charlatans feigning piety, behaving like Zimri but seeking reward like Pinchas” (Sotah 22b).
וְהִנֵּה לִפְעָמִים הָאָדָם יִרְאֶה לָעֵינַיִם, שֶׁאִישׁ אֲשֶׁר הוּא עוֹסֵק תָּמִיד בִּתְפִלָּה בְּכַוָּנָה וְהוֹלֵךְ בִּתְפִלִּין כָּל הַיּוֹם, אַתָּה סוֹבֵר בְּדַעְתְּךָ שֶׁהוּא אִישׁ יָשָׁר וְכָשֵׁר, בַּאֲשֶׁר שֶׁתָּמִיד הוּא עוֹמֵד בִּמְלֶאכֶת הַשָּׁמַיִם, אֲבָל אֵין אַתָּה יוֹדֵעַ מַה שֶּׁהוּא בְּלִבּוֹ.
Sometimes one sees a person who appears on the surface to be continually immersed in heartfelt prayer, arrayed in his tefillin the entire day. Naturally one supposes him to be upright and honest, since one always sees him engaged in the work of Heaven, but one never knows what is in his mind.
וּבוֹא וּרְאֵה, מַה שֶּׁהֵבִיא בְּמִדְרַשׁ פְּסִיקְתָּא רַבָּתִי: מַעֲשֶׂה בְּאִישׁ עָשִׁיר אֶחָד, הָיָה לוֹ סַךְ עָצוּם וָרַב, וְהָיָה לַמְדָן מֻפְלָג וְחָסִיד בְּמַעֲשָׂיו. וּלְעֵת זִקְנָתוֹ הָיָה בְּדַעְתּוֹ לֵילֵךְ וְלִסַּע לְאֶרֶץ יִשְׂרָאֵל, וּבִנְסִיעָתוֹ בַּדֶּרֶךְ הִגִּיעַ לְעִיר אַחַת, קְהִלָּה קְדוֹשָׁה מֵעָרֵי הַיִּשְׁמְעֵאלִים. וְרָאָה אָדָם אֶחָד, וּשְׁמוֹ רַבִּי אַלֶכְּסַנְדֶר, שֶׁהָיָה רֹב הַיּוֹם בְּבֵית הַכְּנֶסֶת עוֹסֵק בִּתְפִלָּתוֹ וְעוֹמֵד בְּטַלִּית וּתְפִלִּין — וְהָיָה סוֹבֵר בְּדַעְתּוֹ, שֶׁהָאִישׁ הַנִּזְכָּר לְעֵיל, שֶׁעוֹסֵק בִּתְפִלָּתוֹ, הוּא אִישׁ כָּשֵׁר וְנֶאֱמָן. וְהִמְתִּין הָאִישׁ הֶעָשִׁיר עַד שֶׁסִּיֵּם תְּפִלָּתוֹ וְאָמַר לוֹ: בְּבַקָּשָׁה מִמְּךָ, בַּאֲשֶׁר שֶׁאֲנִי הַיּוֹם מֵאֶרֶץ נָכְרִיָּה, וְהָאָרֶץ הִיא מְשֻׁבֶּשֶׁת בִּגְיָסוֹת וְחֵילוֹת, וּמִתְיָרֵא אֲנִי לִסַּע עִם הַמָּמוֹן שֶׁלִּי מֵחֲמַת אַחֲרָיוּת הַדֶּרֶךְ — קַח מֵאִתִּי הַמָּמוֹן עִם הָאוֹצָר כְּלֵי כֶּסֶף וּכְלֵי זָהָב תַּחַת יָדְךָ עַד בּוֹאִי אֵלֶיךָ, כִּי בְּדַעְתִּי לִסַּע בְּעַצְמִי לְהָכִין לִי אֵיזֶה עִיר וּבַיִת לֵישֵׁב בְּאֶרֶץ יִשְׂרָאֵל.
Come and see what is related in Midrash Pesikta Rabbati: There once was a rich man who in addition to his fabulous wealth was also a great scholar and very pious. In his old age he decided to move to the Holy Land. Along the way he stopped in the holy Jewish community of a certain Yishmaelite town. There he met a man named Rabbi Alexander who spent most of the day in the synagogue praying while donned with his tallis and tefillin. He assumed that a fellow who spent so much time praying must be very upright and honest. So he waited until Rabbi Alexander finished his prayers and then said to him, “I have a request to make of you. Since I am a foreigner here and the land is filled with marauding bandits, I am afraid to take my money with me. Please take it care of it along with my silver and gold vessels until I return. For my plan is to travel to the Holy Land and select a city to settle there and prepare a home for myself.”
וְהֵשִׁיב לוֹ רַבִּי אַלֶכְּסַנְדֶר: טוֹב הַדָּבָר; תֵּן לִי אֶת מָמוֹנְךָ עִם הָאַרְגָּז, וַאֲנִי אַצִּיג הַמַּטְמוֹן שֶׁלְּךָ בְּתוֹךְ הַחֶדֶר, אֲשֶׁר אוֹצְרוֹתַי שָׁמָּה; וְאַתָּה לֵךְ לְשָׁלוֹם לָאָרֶץ הַקְּדוֹשָׁה. וְהִבְטִיחַ לוֹ, כְּשֶׁיַּחֲזֹר לָבוֹא אֵלָיו, אֲזַי יִתֵּן לוֹ הַפִּקָּדוֹן בִּמְלוֹאוֹ. וְכֵן עָשָׂה הֶעָשִׁיר הַנִּזְכָּר לְעֵיל. וְנָתַן לוֹ הָאַרְגָּז עִם הַמָּעוֹת וְכֵלָיו — כֵּלִים מִכֵּלִים שׁוֹנִים בְּפִקָּדוֹן, וְהָלַךְ הֶעָשִׁיר עִם אִשְׁתּוֹ לְשָׁלוֹם לְאֶרֶץ יִשְׂרָאֵל, וּבָחַר לֵישֵׁב בִּקְהִלַּת קֹדֶשׁ חֶבְרוֹן, וְחָזַר בְּעַצְמוֹ אַחַר הַמָּמוֹן וּפִקָּדוֹן שֶׁלּוֹ, וְכַאֲשֶׁר בִּקֵּשׁ הֶעָשִׁיר פִּקְדוֹנוֹ מֵהָאִישׁ רַבִּי אַלֶכְּסַנְדֶר, הַמִּתְפַּלֵּל בִּתְפִלִּין וְטַלִּית — אָז כִּחֵשׁ בּוֹ הָאִישׁ וְאָמַר: לֹא יְדַעְתִּיךָ, וּמֵעוֹלָם לֹא רְאִיתִיךָ בְּעֵינַי! וְחָרַד הָאִישׁ הֶעָשִׁיר מְאֹד, וְנָפַל עַל פָּנָיו וּבָכָה וְהִתְחַנֵּן לוֹ — וְהָאִישׁ אָטַם אָזְנוֹ מִמֶּנּוּ וְהֶעֵז פָּנָיו עָלָיו, וְקִלֵּל אוֹתוֹ וְאָמַר, שֶׁמֵּעוֹלָם לֹא לָקַח מִמֶּנּוּ שׁוּם פִּקָּדוֹן.
Rabbi Alexander replied, “Very well. Give me the money and the chest of valuables and I will keep them in the room in which I store my own precious things. Then you may continue on in peace to the Holy Land.” He promised that when the wealthy man returned he would give him his deposit in full. So the wealthy man did as they had arranged, leaving with him a chest filled with money and other precious items and proceeded with his wife to the land of Israel. There he decided to settle in the holy community of Chevron and returned in person to retrieve his money and the rest of the deposit he had left. But when he requested his deposit from Rabbi Alexander, the man who was always praying in his tallis and tefillin, the latter denied the story altogether, claiming, “I do not know you and have never laid eyes on you before!” The rich man was utterly taken aback and fell on his face weeping and pleading. But the man brazenly ignored his pleas and even cursed him, denying that he had ever received anything from him.
וְהָלַךְ הָאִישׁ הֶעָשִׁיר מִמֶּנּוּ בְּפַחֵי נֶפֶשׁ וְהָלַךְ לְבֵית הַכְּנֶסֶת, וְנָשָׂא לִבּוֹ אֶל הַשָּׁמַיִם וְאָמַר: רִבּוֹנוֹ שֶׁל עוֹלָם, אַתָּה אָדוֹן הַכֹּל, עָלֶיךָ יֵשׁ לִי הַתַּרְעֹמֶת, כִּי סָבוּר הָיִיתִי, שֶׁהָאִישׁ רַבִּי אַלֶכְּסַנְדֶר הוּא צַדִּיק גָּמוּר, בַּאֲשֶׁר שֶׁרָאִיתִי אוֹתוֹ מְעֻטָּף בְּטַלִּית וּתְפִלִּין רֹב הַיּוֹם וְעוֹמֵד וּמִתְפַּלֵּל לְפָנֶיךָ בְּכַוָּנָה גְּדוֹלָה, וְעַכְשָׁו אֲנִי רוֹאֶה שֶׁהוּא עוֹשֶׂה הַכֹּל בְּרַמָּאוּת, וְאֵין לִבּוֹ שָׁלֵם אִתְּךָ, לָכֵן אֲנִי מוֹסֵר דִּינִי לַשָּׁמַיִם, שֶׁתִּנְקֹם אֶת נִקְמָתִי מִמֶּנּוּ, כְּדֵי שֶׁיֵּדְעוּ הַכֹּל יָדְךָ הַגְּדוֹלָה וְהַגִּבּוֹרָה. אֵין לִי שׁוּם תַּרְעוֹמוֹת עַל שׁוּם בְּרִיָּה, כִּי אִם עָלֶיךָ! וּבָכָה בְּלֵב נִשְׁבָּר וָמַר. וּמִיָּד נִגְלָה אֵלָיו אֵלִיָּהוּ הַנָּבִיא וְאָמַר לוֹ: אַל תִּירָא! לֵךְ אֵצֶל אִשְׁתּוֹ וֶאֱמֹר לָהּ סִימָן, שֶׁאָכַל זֶה הַפֶּסַח הוּא וְאִשְׁתּוֹ חָמֵץ, וְגַם סִימָן שֵׁנִי אֱמֹר לָהּ בִּשְׁבִיל בַּעֲלָהּ, שֶׁאָכַל גַּם בְּיוֹם הַכִּפּוּרִים בְּהַשְׁכָּמָה, קֹדֶם שֶׁהָלַךְ לְבֵית הַכְּנֶסֶת.
So the wealthy man left in despair and went to the synagogue where he raised his heart Heavenward and prayed, “Master of the Universe! You are the ruler over everything, therefore my complaint is directed to You. I believed that this man Rabbi Alexander was perfectly righteous because I saw him arrayed in tallis and tefillin most of the day, standing and praying before you with great concentration. “But now I see that it is all a deception and that his heart is not completely with You. Therefore I deliver my case into Heaven’s hands and ask that You avenge me of him so that all will know the greatness and might of Your hand. For I have no complaint against any creature but only against You!” Thus he wept with a broken and embittered heart. No sooner had he finished speaking than the prophet Eliyahu appeared to him. “Do not be afraid!” he told him, “Go to the man’s wife and give her this sign, that she and her husband ate leaven bread that Pesach. Then as a second sign say to her as per her husband’s instructions, that her husband also ate on Yom Kippur morning before going to the synagogue.”
וּכְשֶׁהָלַךְ בַּעֲלָהּ רַבִּי אַלֶכְּסַנְדֶר, לַחוּץ לַשּׁוּק בְּאֵיזֶה מַשָּׂא וּמַתָּן, הָלַךְ הָאִישׁ הֶעָשִׁיר לְאִשְׁתּוֹ וְאָמַר לָהּ הַסִּימָנִים הַנִּזְכָּרִים לְעֵיל, וְסָבְרָה אִשְׁתּוֹ, שֶׁבַּעֲלָהּ צִוָּה כֵּן — וְתֵכֶף הָלְכָה וְהֶחֱזִירָה לוֹ הַפִּקָּדוֹן, וְהָלַךְ הֶעָשִׁיר בְּשִׂמְחָה וּבְטוּב לֵבָב לְדַרְכּוֹ לְשָׁלוֹם.
So when Rabbi Alexander went to the marketplace to engage in some business the wealthy man went to Rabbi Alexander’s home and gave his wife these signs. Assuming that her husband had sent him she immediately went and retrieved the deposit and the wealthy man went on his way with a happy heart and in peace.
וּכְשֶׁבָּא רַבִּי אַלֶכְּסַנְדֶר לְבֵיתוֹ, סִפְּרָה לוֹ אִשְׁתּוֹ אֵיךְ שֶׁנָּתַן הֶעָשִׁיר הַסִּימָנִים הַנִּזְכָּרִים לְעֵיל, וְהִיא הֶחֱזִירָה לוֹ הַפִּקָּדוֹן. אָז אָמַר רַבִּי אַלֶכְּסַנְדֶר, כַּאֲשֶׁר נִתְפַּרְסֵם הַדָּבָר שֶׁהוּא רָשָׁע גָּמוּר — הָלַךְ וְהֵמִיר דָּתוֹ הוּא וְאִשְׁתּוֹ, יִמַּח שְׁמָם וְזִכְרָם.
When Rabbi Alexander came home, his wife related that the rich man had given the signs mentioned above and that she had returned to him his deposit. When Rabbi Alexander realized that it had become public knowledge that he was thoroughly wicked, he and his wife went and apostatized, may their names and memories be blotted out.
וְעַל כֵּן אַל יִרְאֶה הָאָדָם לָעֵינַיִם לִסְמֹךְ עַל הָאָדָם, שֶׁהוּא עוֹשֶׂה מַעֲשֵׂה זִמְרִי — וּמְבַקֵּשׁ שָׂכָר כְּפִנְחָס, אֶלָּא יִרְאֶה הָאָדָם מִי שֶׁהוּא צַדִּיק וְעוֹמֵד בְּצִדְקָתוֹ בְּמָמוֹן, שֶׁאֵינוֹ מְבַקֵּשׁ מָמוֹן שֶׁל אֲחֵרִים — זֶהוּ צַדִּיק גָּמוּר.
We learn from this incident that a person must not rely on appearances lest he put his trust in someone who behaves like Zimri but seeks reward like Pinchas. Rather let him look for the man who is righteous with regard to money and who does not seek the wealth of others. That is the truly righteous man.
וּבוֹא וּרְאֵה, שֶׁהוּא מַרְגְּלָא בְּפוּמֵיהּ דְּאִינְשֵׁי: הִזָּהֵר מִן הַצְּבוּעִין וְהִשָּׁמֵר מִן 'וְצִדְקָתְךָ'. וְשָׁמַעְתִּי מַעֲשֶׂה, שֶׁהָיָה אִישׁ זָקֵן עָשִׁיר גָּדוֹל, וְהָיָה לוֹ רַק בֵּן יָחִיד, בָּחוּר יְפֵה עֵינַיִם וְחָכָם מְאֹד. וַיְהִי הַיּוֹם, וַיִּקְרְבוּ יְמֵי הַזָּקֵן לָמוּת. וְקָרָא אֶל בְּנוֹ הַבָּחוּר וְצִוָּה לוֹ קֹדֶם מוֹתוֹ וְאָמַר לוֹ: בְּנִי, הִנְנִי נוֹחֵל לְךָ מָמוֹן רַב, אוֹצָרוֹת גְּדוֹלוֹת, שֶׁיִּהְיֶה לְךָ כָּל טוּב כָּל יְמֵי חַיֶּיךָ, וַאֲנִי מְצַוֶּה לְךָ שֶׁתִּשְׁמֹר אֶת עַצְמְךָ מִן הַצְּבוּעִין וּמִן אֲנָשִׁים, שֶׁהֵמָּה עוֹסְקִים בַּחֲסִידוּת הַרְבֵּה חוּץ מִטֶּבַע הַבְּרִיּוֹת, כִּי כָּךְ מַרְאִין אֶת עַצְמָם שֶׁהֵן חֲסִידִים, אֲבָל שֶׁבַע תּוֹעֵבוֹת הֵן בְּלִבָּם. וְהִזָּהֵר מִן 'וְצִדְקָתְךָ', וְאָז יִהְיֶה לְךָ וּלְזַרְעֲךָ כָּל טוּב כָּל הַיָּמִים.
The popular expression says, “Be wary of charlatans and guard yourself against those of whom it is said ‘And your righteousness’ (Tehillim 71:19).” I have heard of another incident involving the only son of an extremely wealthy elderly man. This son was both handsome and wise and when his father saw that his death was approaching, he summoned him to give him his last instructions. “My son,” he told him, “I am bequeathing you much money and many other treasures. It should be sufficient for you to enjoy every good thing in the world throughout your entire life. But I warn you that you must be beware of charlatans and those who behave with greater piety than is normal for human beings. For it is the way of the charlatans to appear especially righteous, although they harbor in their hearts seven abominations. “And beware of those of whom it is said, ‘And your righteousness.’ Then you and your offspring will enjoy all manner of goodness all your days.”
מֵת הָאִישׁ הַזָּקֵן, וְאַחַר כָּךְ נָשָׂא הַבָּחוּר בְּתוּלָה יְתוֹמָה עֲנִיָּה אַחַת יְפַת תֹּאַר מְאֹד, בַּאֲשֶׁר שֶׁיָּשְׁרָה בְּעֵינָיו, וְאַחַר הַנִּשּׂוּאִין שָׂמַח בְּאִשְׁתּוֹ. וְאִשְׁתּוֹ הָיְתָה צְנוּעָה וַחֲסִידָה בְּעֵינֵי בַּעֲלָהּ. וּכְמוֹ אַרְבַּע אוֹ חָמֵשׁ שָׁנִים אָמַר הַבַּעַל לְאִשְׁתּוֹ: בּוֹאִי עִמִּי לְטַיֵּל בָּרְחוֹבוֹת וּבַשְּׁוָקִים לִרְאוֹת בְּטוּב הָאָרֶץ. וְאָמְרָה לוֹ אִשְׁתּוֹ: לֹא אֵלֵךְ, פֶּן אֶשָּׂא עֵינַי אֶל אֲנָשִׁים אֲחֵרִים אוֹ אֲנָשִׁים אֲחֵרִים יִתְּנוּ עֵינֵיהֶם בִּי, וַאֲנִי מַכְשִׁילָה אוֹתָם. אָז אָמַר בַּעֲלָהּ בְּלִבּוֹ: אַף הִיא נִרְאֵית כְּצַדֶּקֶת. וְזָכַר אֶת צַוָּאַת אָבִיו, וְשָׁתַק. וְהָלַךְ בְּעַצְמוֹ לַשּׁוּק יָחִיד.
And with that the old man died. Afterwards the young man betrothed a poor orphan girl who was very pretty because she seemed good in his eyes, and after they were married he rejoiced with his bride. The woman seemed modest and pious in her husband’s eyes and when four or five years had gone by he said to her, “Come with me for a trip through the avenues and plazas so that we may enjoy the beauty of the land.” But his wife said to him, “I will not go lest I lay my eyes on other men or lest other men lay their eyes upon me and I cause them to stumble.” Recalling his father’s instructions he said to himself, “She certainly acts very righteous.” But he said nothing and went for the walk by himself.
מֶה עָשָׂה הָאִישׁ הַנִּזְכָּר לְעֵיל? כְּמוֹ חֲצִי שָׁנָה אַחַר זֶה הַמַּעֲשֶׂה הָלַךְ וְצִוָּה לַעֲשׂוֹת לְכָל הַחֲדָרִים שֶׁבְּבֵיתוֹ שְׁנֵי מַפְתְּחוֹת, וְנָתַן מַפְתֵּחַ אֶחָד לְכָל חֶדֶר וְחֶדֶר לְאִשְׁתּוֹ, וּמַפְתֵּחַ אֶחָד לָקַח לְעַצְמוֹ, וְלֹא הִגִּיד לְאִשְׁתּוֹ שֶׁיֵּשׁ לוֹ עוֹד מַפְתֵּחַ.
What did he do then? About half a year later he instructed that a second key be made for every room in the house and gave one key to his wife and kept the other for himself. But he did not tell his wife about the second key.
וַיְהִי הַיּוֹם, אָמַר הַבַּעַל לְאִשְׁתּוֹ, שֶׁהוּא צָרִיךְ לֵילֵךְ לַמֶּרְחַקִּים לִקְנוֹת סְחוֹרוֹת וְשֶׁתָּכִין לוֹ צֵדָה לַדֶּרֶךְ. וְכֵן עָשְׂתָה אִשְׁתּוֹ, כִּי הָיְתָה סְבוּרָה שֶׁבַּעֲלָהּ יִסַּע מִמֶּנָּה כְּדֶרֶךְ כָּל הָאָרֶץ. וּלְיוֹם מָחֳרָתוֹ נָסַע הַבַּעַל מִמֶנָּה, וְהִיא סָבְרָה שֶׁהָלַךְ בַּעֲלָהּ לַמֶּרְחַקִּים, אֲבָל הַבַּעַל עָשָׂה בְּעָרְמָה, וּכְשֶׁהָיָה חֲצִי פַּרְסָה מִחוּץ לָעִיר, צִוָּה לָעֶגְלוֹן לָשׁוּב וְלֵילֵךְ לָעִיר, וְלֹא שָׁב לְבֵיתוֹ, כִּי אִם לְבֵית הָאֻשְׁפִּיזָא אֲשֶׁר אוֹרְחִים שָׁמָּה, וְכַאֲשֶׁר הִגִּיעַ הַחֹשֶׁךְ בַּלַּיְלָה, הָלַךְ הֶעָשִׁיר לְבֵיתוֹ וּפָתַח פֶּתַח רִאשׁוֹן בְּבֵיתוֹ, וְאַחַר כָּךְ הָלַךְ מֵחֶדֶר לְחֶדֶר, עַד שֶׁבָּא לַחֲדַר אִשְׁתּוֹ שֶׁהָיְתָה יְשֵׁנָה, וְהָיָה עָרֵל שׁוֹכֵב עִמָּהּ בַּמִּטָּה. וּכְשֶׁרָאֲתָה הָאִשָּׁה שֶׁבַּעֲלָהּ הוּא בַּחֶדֶר, אָמְרָה לְהֶעָרֶל שֶׁיִּקַּח חֶרֶב וְיִדְקֹר אֶת בַּעֲלָהּ, וְהוּא הָיָה מִתְיָרֵא, וְהָלַךְ לוֹ מִחוּץ לַבַּיִת, וּמֵרֹב הַצַּעַר שֶׁלּוֹ הָלַךְ וְשָׁכַב בַּשּׁוּק וְיָשַׁן שָׁם.
One day he informed her that he had to go on a journey to purchase some merchandise and asked that she prepare him provisions for the way. The woman complied because she believed that her husband was indeed going away as was his custom. The next day he took his leave of her and she thought that he had gone off to a distance location. But in fact the husband had merely been acting with cunning. When he had traveled about ten miles out of the city he ordered the driver to turn about. However, instead of returning home he went to an inn. Only when nightfall came did he go home. When he arrived he opened first one door and then the next, going from room to room until he came to his wife’s room. There he found her asleep in bed with a gentile next to her. When his wife realized that her husband was in the room she told the gentile to take his sword and kill him. Out of fear he was forced to flee from his own house. Then in his great sorrow he went to lie down in the marketplace and fell asleep.
וּבְאוֹתוֹ הַלַּיְלָה נִגְנַב מֵהַמֶּלֶךְ שֶׁל אוֹתוֹ הָעִיר אוֹצָר אֶחָד, וְלָקַח הַגַּנָּב מֵאִתּוֹ כָּל הָאֲבָנִים טוֹבוֹת שֶׁל הַמֶּלֶךְ, וְהָיְתָה צְעָקָה גְּדוֹלָה בְּאַרְמוֹן הַמֶּלֶךְ. וְצִוָּה הַמֶּלֶךְ לְחַפֵּשׂ בְּכָל הַדְּרָכִים וּבַבָּתִּים חִפּוּשׂ אַחַר חִפּוּשׂ, וְהָלְכוּ עַבְדֵי הַמֶּלֶךְ בְּכָל הָעִיר הַהִיא, וּמָצְאוּ לְהָאִישׁ שׁוֹכֵב וְיָשֵׁן עַל הָרְחוֹב, וְאָמְרוּ בְּלִבָּם שֶׁהוּא הַגַּנָּב, וְתָפְסוּ אוֹתוֹ, וְנִגְמַר דִּינוֹ לְמִיתָה אַחַר הָעִנּוּיִם קָשִׁים שֶׁנִּפְסְקוּ לוֹ. וְאַחַר כָּךְ שֶׁהָיוּ מוֹלִיכִין אוֹתוֹ לִתְלוֹתוֹ עַל הָעֵץ, הָלַךְ כֹּמֶר אֶחָד עִמּוֹ כְּסֵדֶר הָאֻמּוֹת, וְאוֹתוֹ הַכֹּמֶר הָיָה חָשׁוּב וְגָדוֹל אֵצֶל הַמֶּלֶךְ. וְהָיָה הַכֹּמֶר מְדַבֵּר עַל לִבּוֹ שֶׁיָּמִיר דָּתוֹ. וְאַחַר כָּךְ הָיוּ מוֹלִיכִין אוֹתוֹ דֶּרֶךְ אֶחָד, שֶׁהָיָה שָׁם אַשְׁפָּה, וְהָיוּ תּוֹלָעִים יוֹצְאִין מֵהָאַשְׁפָּה עַל הָאָרֶץ, וְאָמַר הַכֹּמֶר לְהַתַּלְיָן, שֶׁיְּסַבֵּב הָאִישׁ סָבִיב לְהַתּוֹלָעִים, שֶׁלֹּא יָמִית אֶת הַתּוֹלָעִים, מֵאַחַר שֶׁהַתּוֹרָה הִזְהִירָה: וְרַחֲמָיו עַל כָּל מַעֲשָׂיו. אָמַר הָאִישׁ בְּלִבּוֹ: אַף הַכֹּמֶר — מִן הַצְּבוּעִים שֶׁל 'וְצִדְקָתְךָ'. אָמַר הָאִישׁ לְעַבְדֵי הַמֶּלֶךְ, שֶׁהוּא וְהַכֹּמֶר הָיוּ עוֹשִׂין הַגְּנֵבָה בַּחֲצַר הַמֶּלֶךְ, וּמִיָּד תָּפְשׂוּ הַשּׁוֹמְרִים גַּם לְאוֹתוֹ הַכֹּמֶר. וְצִוָּה הַמֶּלֶךְ לְחַפֵּשׂ בַּחֲדַר הַכֹּמֶר הַגָּדוֹל — וּמָצְאוּ שָׁם כָּל הַגְּנֵבָה!
That night a great treasure was stolen from the king of the city. The thief had taken all the king’s jewels. This created quite a furor in the palace and the king commanded that all the streets and houses be searched. The king’s servants searched the entire town and when they found the man sleeping in the street and they decided that he must be the thief. So they arrested him and he was sentenced to be tortured and then executed. While he was being lead to the scaffold to be hung he was accompanied by a priest, as is the way of the gentiles. This priest was very distinguished and highly thought of by the king and as they walked he tried to persuade him to convert. At one point they came across a dump and worms from the dump were crawling about on the ground. The priest asked the executioner to lead the prisoner by a different path so that they would not inadvertently kill any of the worms. “After all,” he said, “It was written in Scripture, ‘His mercies are upon all His works’ (Tehillim 145:9).” When the man heard this he said to himself, “This priest is also one of those hypocrites of whom it is said, ‘And your righteousness.’ Then he turned to the king’s servants and confessed that in fact he and the priest had committed the theft together! The priest was immediately arrested and the king ordered that the distinguished clergyman’s quarters be searched. There the stolen jewels were indeed found.
וְאַחַר כָּךְ שָׁאַל הַמֶּלֶךְ אֶת הָאִישׁ, מַה שַּׁיָּכוּת הָיָה לוֹ אֵצֶל הַכֹּמֶר. הִתְחִיל הָאִישׁ לְסַפֵּר לְהַמֶּלֶךְ מִצַּוָּאַת אָבִיו וּמַה שֶּׁאֵרַע לוֹ עִם אִשְׁתּוֹ הַזּוֹנָה, וּמַה שֶּׁאֵרַע לוֹ עִם הַכֹּמֶר — וְלָכֵן הָיָה נוֹקֵם וְנוֹטֵר לְהַכֹּמֶר, שֶׁהָיָה רוֹצֶה לִהְיוֹת צַדִּיק הַרְבֵּה.
Afterwards the king asked the man what connection he had with this priest. He then related to the king the entire story, beginning with his father’s deathbed instructions. He related what had befallen him regarding his wife the harlot and what had occurred with the priest. He explained that it was only because of the priest’s excessive righteousness that he decided to avenge himself upon him.
וְצִוָּה הַמֶּלֶךְ תֵּכֶף לִתְפֹּס אֶת אִשְׁתּוֹ הַזּוֹנָה, וּמָצָא שֶׁכִּדְבָרָיו כֵּן הוּא. וְצִוָּה הַמֶּלֶךְ לְהָשִׁיב אֶת אוֹתוֹ הָאִישׁ לְבֵיתוֹ כְּבָרִאשׁוֹנָה, וְאִשְׁתּוֹ — צִוָּה לְהָסִיר אֶת רֹאשָׁהּ עִם הַזַּנַּאי, וְאֶת הַכֹּמֶר צִוָּה לִתְלוֹתוֹ עַל הָעֵץ.
Having heard his story, the king immediately ordered that the woman be summoned and the man’s story was verified. The king instructed that the man be restored to his home. Then he decreed that the woman and her lover were to be decapitated while the priest was to be hung on the scaffold.
עַל כֵּן נִלְמָד מִזֶּה הַמַּעֲשֶׂה, שֶׁלֹּא יִסְמֹך הָאָדָם בַּמֶּה שֶׁיִּרְאֶה בְּעֵינָיו שֶׁהוּא הוֹלֵךְ תָּמִים, כִּי אֵין הָאָדָם יוֹדֵעַ מַה שֶּׁהוּא בְּלִבּוֹ. הַכְּלָל הַזֶּה נְקֹט בְּיָדְךָ: מִי שֶׁאֵינוֹ רוֹצֶה לֵהָנוֹת בְּמָמוֹן שֶׁל חֲבֵרוֹ, וּמִכָּל שֶׁכֵּן שֶׁאֵין רוֹצֶה בְּמָמוֹן שֶׁל גֶּזֶל אוֹ מָמוֹן שֶׁל גְּנֵבָה, וּמַשָּׂאוֹ וּמַתָּנוֹ הוּא בֶּאֱמוּנָה — הוּא אִישׁ צַדִּיק וְיָשָׁר בְּוַדַּאי. אֲבָל כְּשֶׁהָאָדָם רוֹאֶה אֶת חֲבֵרוֹ נוֹשֵׁק הַתְּפִלִּין וּמִתְפַּלֵּל, וְאֵינוֹ עוֹסֵק בְּמַשָּׂא וּמַתָּן בֶּאֱמוּנָה — צָרִיךְ לְהַרְחִיק מִמֶּנּוּ כָּל מִינֵי הַרְחָקוֹת, כִּי עִקַּר הַיִּרְאָה וְהַצִּדְקוּת הוּא בְּמָמוֹן, וְכָל אָדָם שֶׁהוּא עוֹמֵד בְּצִדְקָתוֹ עַל מָמוֹן — זֶה הוּא צַדִּיק גָּמוּר, וְעָלָיו נֶאֱמַר (תְּהִלִּים קכח, ב): "יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל", בְּיֹשֶׁר, "אַשְׁרֶיךָ" — בָּעוֹלָם הַזֶּה, "וְטוֹב לָךְ" — בָּעוֹלָם הַבָּא. אָמֵן.
From this episode we again learn that one must not rely on appearances, for even if someone appears blameless one never know what is in his mind.. The rule to remember is this: If someone refuses to benefit from the property of others — and needless to say from stolen property — and if he deals with others in good faith, then he is undoubtedly upright and honest. But if he kisses his tefillin while he prays but does not deal with others in good faith, then one must stay as far away from him as possible. For the main area in which fear of Heaven and righteousness are put to the test is with regard to money. Whoever stands firm in his righteousness in monetary matters can be considered truly righteous. Concerning him was it written, “When you consume the labor of your own hands” — that is, honestly — “fortunate are you” — in this world — “and it will be well with you” — in the World to Come, Amein.