In this chapter there will be explained the greatness of the trait of chesed [lovingkindness] and the value of a society for gemiluth chasadim (the doing of chesed).
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."
And through this, one awakens the trait of chesed above. As Chazal say: "The Holy One Blessed be He says: 'Now these, [human beings], who themselves need chesed, do chesed with one anther; I, who am full of chesed and mercy, how much more so must I do chesed with My creations!'" And thus do we find in the holy Zohar, Parshath Emor:
"We learned: 'With the deed below, the deed above is awakened.' If one does something below, the power above is awakened correspondingly. If a man does chesed in the world, chesed is awakened above and reposes on that day and it [the day] is crowned in it for his sake. And if one acts with mercy below, mercy is awakened on that day, and it is crowned with mercy for his sake. And then, that day stands for him to be a shield for him when he needs it, etc. Happy is he who manifests a deed which is kasher below; for he thereby awakens the corresponding force above. With that trait with which one measures, it is measured unto him."
And it [gemiluth chasadim] is one of the three things on which the world stands, as we find in Avoth, Chapter 1: "The world stands on three things: on Torah, on Avodah (the sacrificial service), and on gemiluth chasadim." And it is equivalent to sacrifices. As stated in Avoth d'R. Nathan (4:4): "Whence do we derive this for gemiluth chasadim? It is written (Hoshea 6:6): 'For I desired chesed and not sacrifice.' The world, ab initio, was created only with chesed, as it is written (Psalms 893): "For I said: 'The world will be built through chesed.'" Once, R. Yochanan b. Zakkai went out of Jerusalem and R. Yehoshua went after him and saw the Temple in ruins, at which he said: "Woe unto us, the place where our sins were atoned is in ruins!," at which R. Yochanan responded: "My son, do not despond. We have an atonement equivalent to it. Which? Gemiluth chasadim, as it is written: 'For I desired chesed and not sacrifice!'" (See Succah 49b, to the effect that [according to R. Elazar) charity is greater than sacrifices; how much more so, gemiluth chasadim!)
It [gemiluth chasadim] is greater than the mitzvah of tzedakah [charity], as R. Elazar said (Succah 49b): "Greater is lovingkindness than charity, as it is written (Hoshea 10:12): 'Sow for yourselves by charity; reap by lovingkindness.' If one sows, it is not certain whether or not he will eat; but if he reaps, he will assuredly eat." "The Rabbis taught: 'In three respects, lovingkindess is greater than charity: Charity [is conferred] with one's wealth; lovingkindness — both with one's wealth and one's body. Charity — to the poor; lovingkindness — both to the rich and the poor. Charity — to the living; lovingkindness — both to the living and the dead.'" And it is one of the things, the fruit of which one eats in this world, with the principal remaining for the world to come, as we find in Peah I.
Chazal have said further (Yalkut Tehillim): "Chesed stands up for a man until the end of all the generations, as it is written (Psalms 103.:17): 'And the chesed of the L-rd is from world unto world to those who fear Him, etc.'" And this trait is one of the three goodly traits implanted in Israel — shamefacedness, mercy, and lovingkindness, as Chazal have stated (Yevamoth 79a).
And if one averts his eyes from this mitzvah, his sin is very great. As Rabbeinu Yonah writes (Sha’arei Teshuvah 67) on the verse (Devarim 15:9): "Take heed unto yourself lest there be in your heart a base thing, to say: 'The seventh year has drawn near, the year of shemitah [release], and your eye be evil against your brother the pauper, and he cry out against you to the L-rd, etc." — this is his pure language: "We have hereby been taught that one who refrains from lending to the poor transgresses two negative commandments ("take heed" and "lest"). If we have been exhorted not to desist from lending at the approach of the seventh year for fear of the institution of release, how great must be the sin of one who refrains from lending when there is no danger of his suffering such a loss. Because of the greatness of the transgression, the Torah refers to the thought of one who is averse to lending as 'a base thing.'" And, in Midrash Shir Hashirim: "R. Yehudah says: 'If one denies [the mitzvah of] gemiluth chasadim, it is as if he denies the Deity. But King David, may peace be upon him — what would he do? He would do lovingkindess, with all, etc.'"
Therefore, because of the greatness of this mitzvah, they were accustomed in all the diaspora of Israel to have societies for gemiluth chasadim to lend a man in time of need. Now, in truth, why is this holy society superior to the gemiluth chasadim that one does by himself? For several reasons: There is no comparing many doing a mitzvah to [just] a few doing it, as Chazal have said. And even though, because they are many, his [i.e., each individual's] money does not cover the whole loan but only a [small] part of it, still, it seems clear that the Holy One Blessed be He considers each one as if he alone were the giver of the loan; for without his small amount, the poor man could not secure what he needed. [This is similar to our saying (regarding the forbidden Sabbath labors) (Shabbath 3a): "[Only] one who does the whole labor [is responsible], and not one who does [only] part of it," notwithstanding which if each one by himself cannot carry the load, the Mishnah rules that [each] is responsible. The reason is that this is not called "part" of the labor; for since without him it is impossible for the labor to be done, it is considered as if he himself did the entire labor.] And [(another reason for the superiority of gemiluth chasadim societies)] is that it is a mitzvah which one spends money for and which does not come without expenditure, its reward being far greater because of this, as written in the holy Zohar, Parshath Terumah. Also, the mitzvah [(of the society)] can be performed even when he is at work or sleeping. And aside from all these, it is well known what Midrash Koheleth says, that if a man pines for mitzvoth and has no permanent mitzvah for the generations, what pleasure can he have? But one who has a part in a mitzvah of the many, such as the one we are discussing, or one who leaves over money to support yeshivoth of Torah study — even if he is sitting in Gan Eden there is reposed upon his soul sweetness and light through the mitzvoth that are constantly fulfilled through the monies he left distinctly to this end.
And know, my brother, that the mitzvah of gemiluth chasadim is the highest level of the eight levels of the mitzvah of tzedakah, as Rambam wrote in Hilchoth Matnoth Aniyim 10:7, viz.: "There are eight levels of charity, one above the other. The very highest is supporting a Jew who has fallen [into poverty] and giving him a gift or a loan or entering into partnership with him or providing work for him in order to uphold him so that he need not appeal to people. Concerning this it is written (Vayikra 25:35): 'And you shall uphold him, [even if he be] proselyte or sojourner, and he shall live with you.' That is, so that he does not fall and become dependent upon others." (see Yoreh Deah 249)
And how fitting and right it is to conduct oneself as I have seen done in some holy towns in Israel where there have recently been established a holy society for this purpose, which is called "the support of the fallers," which supports and upholds the fallers so that they not collapse entirely, G-d forbid. And this is what they do: They lend out for a specified amount of time a sum of money as indicated in their regulations and allow the repayment to be made in easy weekly installments. They appoint a man (either gratis or for a wage) from the society who goes each week to collect the monies from the borrowers in such a way that there is almost never any money missing from the fund. Now see how many advantages there are in this arrangement. Aside from fulfilling at the time of the loan the positive commandment of "And you shall uphold him," which is the highest level of the mitzvah of tzedakah, as mentioned above, he further does chesed with the borrower in the manner of repayment. And the formulation of Chazal (Succah 49b) is well known: "R. Elazar said: 'Tzedakah is rewarded only according to the lovingkindness within it."
May the L-rd strengthen our hearts to emulate His chesed so that the greatness of His lovingkindness not depart from us. As Chazal have said (Vayikra Rabbah 36): "If you see the merit of the fathers and the merit of the mothers 'tottering,' cleave to gemiluth chasadim, as it is written (Isaiah 54:10): 'For the mountains will depart and the hills will totter, but My chesed shall not depart from you'" — this is gemiluth chasadim. (Ibid.) 'And the covenant of My peace shall not totter' — this is [i.e., refers to] one who makes peace between a man and his wife and between a man and his neighbor." For this, too, is gemiluth chasadim. And may there be fulfilled in us (Ibid. 14): "With tzedakah will you be established, etc."
בּוֹ תְּבֹאַר גַּדְלוּת מִדַּת הַחֶסֶד וּמַעֲלַת אֲגֻדַּת גְּמִילוּת חֲסָדִים.
In this chapter there will be explained the greatness of the trait of chesed [lovingkindness] and the value of a society for gemiluth chasadim (the doing of chesed).
וּבֶאֱמֶת מַה מְּאֹד גְּדוֹלָה מִצְוָה זוֹ בְּעֵינֵי ה' יִתְבָּרַךְ, שֶׁעָלֶיהָ נֶאֱמַר (מיכה ו' ח'): "הִגִּיד לְךָ אָדָם מַה טּוֹב, וּמָה ה' דּוֹרֵשׁ מִמְּךָ, כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד" וְגוֹ'. וְאָמְרוּ חֲזַ"ל (סוכה מ"ט:): עֲשׂוֹת מִשְׁפָּט זֶה הַדִּין, וְאַהֲבַת חֶסֶד זוֹ גְּמִילוּת חֲסָדִים, וְגַם הוּא מְקַיֵּם בָּזֶה הַמִּצְוָה דִּ"וְהָלַכְתָּ בִּדְרָכָיו", כִּדְאִיתָא בְּסִפְרִי עַל הַפָּסוּק (דברים כ"ח ט'): "לָלֶכֶת בְּכָל דְּרָכָיו" אֵלּוּ דַּרְכֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (שמות ל"ד ו'): "ה' ה', קֵל רַחוּם וְחַנּוּן, אֶרֶךְ אַפַּיִם וְרַב חֶסֶד" וְכוּ'. וְאָמְרִינַן (בבא מציעא ל':): תָּנֵי רַב יוֹסֵף (שמות י"ח כ'): "וְהוֹדַעְתָּ לָהֶם אֶת הַדֶּרֶךְ" זוֹ גְּמִילוּת חֲסָדִים.
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."
וּבָזֶה מְעוֹרֵר מִדַּת הַחֶסֶד לְמַעְלָה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל, שֶׁאוֹמֵר הַקָדוֹשׁ בָּרוּךְ הוּא: וּמָה אֵלּוּ, שֶׁהֵן בְּעַצְמָן צְרִיכִין חֶסֶד, עוֹשִׂין חֶסֶד זֶה עִם זֶה, אֲנִי, שֶׁאֲנִי מָלֵא חֶסֶד וְרַחֲמִים, עַל אַחַת כַּמָּה וְכַמָּה שֶׁאֲנִי צָרִיךְ לִגְמֹל חֶסֶד עִם בְּרִיּוֹתַי. וְכָזֶה אִיתָא בַּזֹהַר הַקָּדוֹשׁ פָּרָשַׁת אֱמֹר:
And through this, one awakens the trait of chesed above. As Chazal say: "The Holy One Blessed be He says: 'Now these, [human beings], who themselves need chesed, do chesed with one anther; I, who am full of chesed and mercy, how much more so must I do chesed with My creations!'" And thus do we find in the holy Zohar, Parshath Emor:
תְּנִינַן: בְּעוֹבָדָא דִּלְתַתָּא אִתְּעַר עוֹבָדָא דִּלְעֵילָא. אִי בַּר נָשׁ עָבֵיד עוֹבָדָא לְתַתָּא כִּדְקָא יָאוּת, הָכֵי אִתְּעַר חֵילָא כִּדְקָא יָאוּת לְעֵילָא. עָבֵיד בַּר נָשׁ חֶסֶד בְּעָלְמָא, אִתְּעַר חֶסֶד לְעֵילָא, וְשָׁארֵי בְּהַהוּא יוֹמָא וְאִתְעַטַּר בֵּהּ בְּגִינֵהּ. וְאִי אִתְדַּבַּר בַּר נָשׁ בְּרַחֲמֵי לְתַתָּא, אִתְּעַר רַחֲמֵי עַל הַהוּא יוֹמָא וְאִתְעַטַּר בְּרַחֲמֵהּ בְּגִינֵהּ, וּכְדֵין הַהוּא יוֹמָא קָאֵים עֲלֵהּ לְמֶהֱוֵי אַפּוֹטְרוֹפָּא בְּגִינֵהּ בְּשַׁעְתָּא דְּאִצְטְרִיךְ לֵהּ וְכוּ', בְּהַהִיא מִדָּה דְּבַר נָשׁ מוֹדֵד בַּהּ מוֹדְדִין לֵהּ וְכוּ'.
"We learned: 'With the deed below, the deed above is awakened.' If one does something below, the power above is awakened correspondingly. If a man does chesed in the world, chesed is awakened above and reposes on that day and it [the day] is crowned in it for his sake. And if one acts with mercy below, mercy is awakened on that day, and it is crowned with mercy for his sake. And then, that day stands for him to be a shield for him when he needs it, etc. Happy is he who manifests a deed which is kasher below; for he thereby awakens the corresponding force above. With that trait with which one measures, it is measured unto him."
לָמַדְנוּ, בַּמַּעֲשֶׂה שֶׁלְּמַטָּה מִתְעוֹרֵר הַמַּעֲשֶׂה שֶׁלְּמַעַלָה, אִם אָדָם עוֹשֶׂה מַעֲשֶׂה לְמַטָּה כָּרָאוּי, כָּךְ מִתְעוֹרֵר הַכֹּחַ הָרָאוּי לְמַעְלָה. עשָׂה אָדָם חֶסֶד בָּעוֹלָם - הִתְעוֹרֵר חֶסֶד לְמַעְלָה וְשׁוֹרֶה בַּיּוֹם הַהוּא וּמִתְעַטֵּר בּוֹ בִּשְׁבִילוֹ, וְאִם נוֹהֵג אָדָם בְּרַחֲמִים לְמַטָּה - מְעוֹרֵר רַחֲמִים עַל אוֹתוֹ הַיּוֹם, וּמִתְעַטֵּר בְּרַחֲמִים בִּשְבִילוֹ, וְאָז אוֹתוֹ הַיּוֹם עוֹמֵד לוֹ לִהְיוֹת מָגֵן בִּשְׁבִילוֹ בְּשָׁעָה שֶׁיִּצְטָרֵךְ לוֹ וְכוּ'. אַשְרֵי מִי שֶׁמַּרְאֶה מַעֲשֶׂה כָּשֵר לְמַטָּה, שֶׁהֲרֵי בַּמַּעֲשֶׂה תָּלוּי הַדָּבָר לְגַמְרֵי לְעוֹרֵר [כְּנֶגְדּוֹ לְמַעְלָה] דָבָר אַחֵר.
וְגַם הוּא אֶחָד מִשְּׁלֹשָה דְּבָרִים שֶׁהָעוֹלָם עוֹמֵד עֲלֵיהֶם, כִּדְאִיתָא בְּאָבוֹת פֶּרֶק רִאשׁוֹן (ב'): עַל שְׁלֹשָה דְּבָרִים הָעוֹלָם עוֹמֵד: עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים, וְהִיא שְׁקוּלָה כְּקָרְבָּנוֹת, כִּדְאִיתָא בְּאָבוֹת דְּרַבִּי נָתָן (פרק ד' משנה ד'): עַל גְּמִילוּת חֲסָדִים כֵּיצַד? הֲרֵי הוּא אוֹמֵר (הוֹשֵׁעַ ו' ו'): "כִּי חֶסֶד חָפַצְתִּי, וְלֹא זֶבַח". הָעוֹלָם מִתְּחִלָּה לֹא נִבְרָא אֶלָּא בְּחֶסֶד, שֶׁנֶּאֱמַר (תהילים פ"ט ג'): "כִּי אָמַרְתִּי עוֹלָם חֶסֶד יִבָּנֶה". פַּעַם אַחַת הָיָה ר' יוֹחָנָן בֶּן זַכַּאי יוֹצֵא מִירוּשָׁלַיִם, וְהָיָה ר' יְהוֹשֻׁעַ הוֹלֵךְ אַחֲרָיו, וְרָאָה בֵּית הַמִּקְדָּשׁ חָרֵב. אָמַר ר' יְהוֹשֻׁעַ: אוֹי לָנוּ, מָקוֹם שֶׁמִּתְכַּפְּרִים בּוֹ עֲוֹנוֹתֵינוּ שֶׁהוּא חָרֵב. אָמַר לוֹ: בְּנִי, אַל יֵרַע לְבָבְךָ, יֵשׁ לָנוּ כַּפָּרָה אַחַת שֶׁהִיא כְּמוֹתָהּ, וְאֵיזֶה? זֶה גְּמִילוּת חֲסָדִים, שֶׁנֶּאֱמַר: "כִּי חֶסֶד חָפַצְתִּי וְלֹא זֶבַח". (וְעַיֵּן סֻכָּה (דף מ"ט:), שֶׁדַּעַת ר' אֶלְעָזָר בִּצְדָקָה, שֶׁהוּא גָּדוֹל מִן הַקָּרְבָּנוֹת וְכָל שֶׁכֵּן גְּמִילוּת חֲסָדִים).
And it [gemiluth chasadim] is one of the three things on which the world stands, as we find in Avoth, Chapter 1: "The world stands on three things: on Torah, on Avodah (the sacrificial service), and on gemiluth chasadim." And it is equivalent to sacrifices. As stated in Avoth d'R. Nathan (4:4): "Whence do we derive this for gemiluth chasadim? It is written (Hoshea 6:6): 'For I desired chesed and not sacrifice.' The world, ab initio, was created only with chesed, as it is written (Psalms 893): "For I said: 'The world will be built through chesed.'" Once, R. Yochanan b. Zakkai went out of Jerusalem and R. Yehoshua went after him and saw the Temple in ruins, at which he said: "Woe unto us, the place where our sins were atoned is in ruins!," at which R. Yochanan responded: "My son, do not despond. We have an atonement equivalent to it. Which? Gemiluth chasadim, as it is written: 'For I desired chesed and not sacrifice!'" (See Succah 49b, to the effect that [according to R. Elazar) charity is greater than sacrifices; how much more so, gemiluth chasadim!)
וְהִיא גְּדוֹלָה יוֹתֵר מִמִּצְוַת הַצְּדָקָה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (בסוכה מ"ט:) אָמַר ר' אֶלְעָזָר: גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה, שֶׁנֶּאֱמַר (הושע י' י"ב): "זִרְעוּ לָכֶם לִצְדָקָה קַצְרוּ לְפִי חֶסֶד". אִם אָדָם זוֹרֵעַ, סָפֵק אוֹכֵל סָפֵק אֵינוֹ אוֹכֵל, אָדָם קוֹצֵר וַדַּאי אוֹכֵל. תָּנוּ רַבָּנָן: בִּשְׁלֹשָה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה: צְדָקָה בְּמָמוֹנוֹ, גְּמִילוּת חֲסָדִים בֵּין בְּגוּפוֹ בֵּין בְּמָמוֹנוֹ, צְדָקָה לַעֲנִיִּים, גְּמִילוּת חֲסָדִים בֵּין לַעֲנִיִּים בֵּין לַעֲשִׁירִים וְכוּ'. וְהִיא אֶחָד מֵהַדְּבָרִים שֶׁהָאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא, כִּדְאִיתָא בְּפֵאָה פֶּרֶק א'.
It [gemiluth chasadim] is greater than the mitzvah of tzedakah [charity], as R. Elazar said (Succah 49b): "Greater is lovingkindness than charity, as it is written (Hoshea 10:12): 'Sow for yourselves by charity; reap by lovingkindness.' If one sows, it is not certain whether or not he will eat; but if he reaps, he will assuredly eat." "The Rabbis taught: 'In three respects, lovingkindess is greater than charity: Charity [is conferred] with one's wealth; lovingkindness — both with one's wealth and one's body. Charity — to the poor; lovingkindness — both to the rich and the poor. Charity — to the living; lovingkindness — both to the living and the dead.'" And it is one of the things, the fruit of which one eats in this world, with the principal remaining for the world to come, as we find in Peah I.
עוֹד אָמְרוּ חֲזַ"ל (בילקוט תהלים): הַחֶסֶד עוֹמֵד לוֹ לָאָדָם עַד סוֹף כָּל הַדּוֹרוֹת, שֶׁנֶּאֱמַר (תהילים ק"ג י"ז): "וְחֶסֶד ה' מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו" וְכוּ', וּמִדָּה זוֹ הִיא אַחַת מִשְּׁלֹשׁה מִדּוֹת טוֹבוֹת שֶׁהֻטְבְּעוּ בְּיִשְׂרָאֵל: בַּיְּשָׁנִים, רַחֲמָנִים וְגוֹמְלֵי חֲסָדִים, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (יבמות ע"ט.).
Chazal have said further (Yalkut Tehillim): "Chesed stands up for a man until the end of all the generations, as it is written (Psalms 103.:17): 'And the chesed of the L-rd is from world unto world to those who fear Him, etc.'" And this trait is one of the three goodly traits implanted in Israel — shamefacedness, mercy, and lovingkindness, as Chazal have stated (Yevamoth 79a).
וּמִי שֶׁמַּעֲלִים עֵינָיו מִמִּצְוָה זוֹ, גָּדוֹל עֲוֹנוֹ, כְּמוֹ שֶׁכָּתַב הָרַבֵּנוּ יוֹנָה בְּשַׁעֲרֵי תְּשׁוּבָה בְּמַאֲמָר ס"ז עַל הַפָּסוּק (דברים ט"ו ט'): "הִשָּׁמֶר לְךָ פֶּן יִהְיֶה דָּבָר עִם לְבָבְךָ בְּלִיַּעַל לֵאמֹר קָרְבָה שְׁנַת הַשֶׁבַע וְכוּ', וְרָעָה עֵינְךָ" וְכוּ'. וְזֶה לְשׁוֹנוֹ הַטָּהוֹר: לָמַדְנוּ מִזֶּה, כִּי הַנִּמְנָע מִלְּהַלְווֹת לְעָנִי, עוֹבֵר בִּשְׁנֵי לָאוִין, שֶׁהֵם: הִשָּׁמֶר וּפֶן. וְאִם לְעֵת אֲשֶׁר קְרֵבָה שְׁנַת הַשֶׁבַע הֻזְהַרְנוּ שֶׁלֹּא נֶחְדַּל מִלְּהַלְווֹת מִיִּרְאַת דְּבַר הַשְּׁמִטָּה, אַף כִּי בִּזְמַן שֶׁלֹּא יַפְסִיד חוֹבוֹ, כִּי יִגְדַּל חֵטְא הַקּוֹפֵץ יָדוֹ מִלְּהַלְווֹת. וְעַל גֹּדֶל הֶעָוֹן קָרָא הַכָּתוּב מַחְשֶׁבֶת צַר הָעַיִן מִלְּהַלְווֹת דְּבַר בְּלִיַּעַל. עַד כָּאן לְשׁוֹנוֹ. וְאִיתָא בְּמִדְרַשׁ שִׁיר הַשִּׁירִים: ר' יְהוּדָה אוֹמֵר: כָּל הַכּוֹפֵר בִּגְמִילוּת חֲסָדִים כְּאִלּוּ כּוֹפֵר בָּעִקָּר. אֲבָל דָּוִד הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם מֶה הָיָה עוֹשֶׂה? הָיָה גּוֹמֵל חֶסֶד לַכֹּל וְכוּ'.
And if one averts his eyes from this mitzvah, his sin is very great. As Rabbeinu Yonah writes (Sha’arei Teshuvah 67) on the verse (Devarim 15:9): "Take heed unto yourself lest there be in your heart a base thing, to say: 'The seventh year has drawn near, the year of shemitah [release], and your eye be evil against your brother the pauper, and he cry out against you to the L-rd, etc." — this is his pure language: "We have hereby been taught that one who refrains from lending to the poor transgresses two negative commandments ("take heed" and "lest"). If we have been exhorted not to desist from lending at the approach of the seventh year for fear of the institution of release, how great must be the sin of one who refrains from lending when there is no danger of his suffering such a loss. Because of the greatness of the transgression, the Torah refers to the thought of one who is averse to lending as 'a base thing.'" And, in Midrash Shir Hashirim: "R. Yehudah says: 'If one denies [the mitzvah of] gemiluth chasadim, it is as if he denies the Deity. But King David, may peace be upon him — what would he do? He would do lovingkindess, with all, etc.'"
וְעַל כֵּן, מִפְּנֵי גְּדֻלַּת הַמִּצְוָה הַזֹּאת, נָהֲגוּ בְּכָל תְּפוּצוֹת יִשְׂרָאֵל לַעֲשׂוֹת חֶבְרַת גְּמִילוּת חֲסָדִים, לְהַלְווֹת לְאָדָם בְּעֵת צָרְכּוֹ, וּבֶאֱמֶת מַה יָּפֶה כֹּחַ חֶבְרָה קְדוֹשָׁה הַזּוֹ, שֶׁהִיא יָפָה מִסְּתַם מִצְוַת גְּמִילוּת חֲסָדִים שֶׁהָאָדָם עוֹשֶׂה לְעַצְמוֹ, מֵחֲמַת כַּמָּה טְעָמִים: א. כִּי אֵינוֹ דּוֹמֶה מְרֻבִּים הָעוֹשִׂים אֶת הַמִּצְוָה לְמוּעָטִים הָעוֹשִׂים אֶת הַמִּצְוָה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל, וְאַף שֶׁמֵּחֲמַת שֶׁהֵם מְרֻבִּים, לֹא בָּא מָעוֹתָיו בְּסַךְ כָּל הַלְוָאָה, כִּי אִם מְעַט, אַף עַל פִּי כֵן נִרְאֶה פָּשׁוּט, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יַחֲשֹׁב לְכָל אֶחָד כְּאִלּוּ הוּא לְבַדּוֹ הָיָה הַגּוֹמֵל חֶסֶד, כֵּיוָן שֶׁבְּלָאו מִעוּט הַמָּעוֹת שֶׁלּוֹ, לֹא הָיָה הֶעָנִי יָכוֹל לְהַשִּׂיג הַמְבֻקָּשׁ שֶׁלּוֹ. [וּכְעֵין מַה דְּאָמְרִינַן (בשבת ג'.) הָעוֹשֶׂה אֶת כֻּלָּהּ, וְלֹא הָעוֹשֶׂה אֶת מִקצָתָהּ, וְאַף עַל פִּי כֵן, אִם זֶה אֵין יָכוֹל לְבַדּוֹ לִשָּׂא אֶת הַמַּשָּׂא וְזֶה אֵין יָכוֹל, פָּסְקָה הַמִּשְׁנָה (בדף צ"ב:) דְּחַיָּב. וְהַטַּעַם דְּזֶה לֹא נִקְרָא מִקְצַת מְלָאכָה, כֵּיוָן דִּבְלָאו דִּידֵהּ לֹא הָיְתָה נִשְׁלֶמֶת הַמְּלָאכָה, נֶחְשָׁב כְּאִלּוּ הוּא לְבַדּוֹ עָשָׂה כָּל הַמְּלָאכָה]. וְגַם הִיא מִצְוָה שֶׁהָאָדָם מוֹצִיא עָלֶיהָ מָעוֹת, וְלֹא בָּאָה בְּרֵיקָנְיָא, וּשְׂכָרָהּ הַרְבֵּה יוֹתֵר גָּדוֹל מֵחֲמַת זֶה, כְּמוֹ שֶׁכָּתַב הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת תְּרוּמָה. וְגַם הַמִּצְוָה יְכוֹלָה לְהִתְקַיֵּם אֲפִלּוּ בְּעֵת שֶׁהוּא עוֹסֵק בַּעֲסָקָיו אוֹ שֶׁהוּא יָשֵׁן. וּלְבַד כָּל אֵלֶּה יָדוּעַ הוּא מַה דְּאִיתָא בְּמִדְרַשׁ קֹהֶלֶת, שֶׁאִם אָדָם הוֹמֶה וּמְהַמֶּה אַחַר מִצְוֹת, וּמִצְוָה קְבוּעָה לְדוֹרוֹת אֵין לוֹ, מַה הֲנָאָה יֵשׁ לוֹ? אֲבָל מִי שֶׁיֵּשׁ לוֹ חֵלֶק בְּמִצְוָה דְּרַבִּים, כְּגוֹן זוֹ שֶׁאָמַרְנוּ, אוֹ מִי שֶׁהִנִּיחַ מָעוֹת לְהַחֲזִיק יְשִׁיבוֹת שֶׁל תַּלְמוּד תּוֹרָה, אֲפִלּוּ אִם יֵשֵׁב בְּגַן עֵדֶן, יִתּוֹסֵף לוֹ נֹעַם וְאוֹר עַל נַפְשׁוֹ עַל יְדֵי הַקִּיּוּם שֶׁל הַמִּצְוֹת, שֶׁמִּתְקַיְּמוֹת תָּמִיד עַל יְדֵי הַמָּעוֹת שֶׁהִנִּיחַ מְיֻחָד לָזֶה.
Therefore, because of the greatness of this mitzvah, they were accustomed in all the diaspora of Israel to have societies for gemiluth chasadim to lend a man in time of need. Now, in truth, why is this holy society superior to the gemiluth chasadim that one does by himself? For several reasons: There is no comparing many doing a mitzvah to [just] a few doing it, as Chazal have said. And even though, because they are many, his [i.e., each individual's] money does not cover the whole loan but only a [small] part of it, still, it seems clear that the Holy One Blessed be He considers each one as if he alone were the giver of the loan; for without his small amount, the poor man could not secure what he needed. [This is similar to our saying (regarding the forbidden Sabbath labors) (Shabbath 3a): "[Only] one who does the whole labor [is responsible], and not one who does [only] part of it," notwithstanding which if each one by himself cannot carry the load, the Mishnah rules that [each] is responsible. The reason is that this is not called "part" of the labor; for since without him it is impossible for the labor to be done, it is considered as if he himself did the entire labor.] And [(another reason for the superiority of gemiluth chasadim societies)] is that it is a mitzvah which one spends money for and which does not come without expenditure, its reward being far greater because of this, as written in the holy Zohar, Parshath Terumah. Also, the mitzvah [(of the society)] can be performed even when he is at work or sleeping. And aside from all these, it is well known what Midrash Koheleth says, that if a man pines for mitzvoth and has no permanent mitzvah for the generations, what pleasure can he have? But one who has a part in a mitzvah of the many, such as the one we are discussing, or one who leaves over money to support yeshivoth of Torah study — even if he is sitting in Gan Eden there is reposed upon his soul sweetness and light through the mitzvoth that are constantly fulfilled through the monies he left distinctly to this end.
וְדַע, אָחִי, דְּמִצְוַת גְּמִילוּת חֲסָדִים הִיא הַמַּעֲלָה הָרִאשׁוֹנָה מִשְּׁמוֹנֶה מַעֲלוֹת שֶׁבְּמִצְוַת צְדָקָה, כְּמוֹ שֶׁכָּתַב הָרַמְבַּ"ם בְּפֶרֶק י' מֵהִלְכוֹת מַתְּנוֹת עֲנִיִּים הֲלָכָה ז', וְזֶה לְשׁוֹנוֹ: שְׁמוֹנֶה מַעֲלוֹת יֵשׁ בִּצְדָקָה, זוֹ לְמַעְלָה מִזּוֹ. הַמַּעֲלָה הַגְּדוֹלָה, שֶׁאֵין לְמַעְלָה מִמֶּנָּה, זֶה הַמַּחֲזִיק בְּיַד יִשְׂרָאֵל שֶׁמָּךְ וְנוֹתֵן לוֹ מַתָּנָה אוֹ הַלְוָאָה, אוֹ עוֹשֶׂה עִמּוֹ שֻׁתָּפוּת אוֹ מַמְצִיא לוֹ מְלָאכָה, כְּדֵי לְחַזֵּקּ אֶת יָדוֹ, עַד שֶׁלֹּא יִצְטָרֵךְ לַבְּרִיּוֹת לִשְׁאֹל. וְעַל זֶה נֶאֱמַר (ויקרא כ"ה ל"ה): "וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב, וָחַי עִמָּךְ", כְּלוֹמַר: הַחֲזֵק בּוֹ עַד שֶׁלֹּא יִפֹּל וְיִצְטָרֵךְ לַבְּרִיּוֹת. עַד כָּאן לְשׁוֹנוֹ, וְכֵן אִיתָא בְּיוֹרֶה דֵּעָה בְּסִימָן רמ"ט.
And know, my brother, that the mitzvah of gemiluth chasadim is the highest level of the eight levels of the mitzvah of tzedakah, as Rambam wrote in Hilchoth Matnoth Aniyim 10:7, viz.: "There are eight levels of charity, one above the other. The very highest is supporting a Jew who has fallen [into poverty] and giving him a gift or a loan or entering into partnership with him or providing work for him in order to uphold him so that he need not appeal to people. Concerning this it is written (Vayikra 25:35): 'And you shall uphold him, [even if he be] proselyte or sojourner, and he shall live with you.' That is, so that he does not fall and become dependent upon others." (see Yoreh Deah 249)
וּמַה טּוֹב וְנָכוֹן לְהִתְנַהֵג כְּמוֹ שֶׁרָאִיתִי בְּאֵיזֶה עֲיָרוֹת קדוֹשׁוֹת בְּיִשְׂרָאֵל, שֶׁנִּתְיַסְּדָה מִקָּרוֹב חֶבְרָה קְדוֹשָׁה עַל עִנְיָן זֶה, וּקַרָאוּהָ בְּשֵׁם "סוֹמֵךְ נוֹפְלִים", שֶׁהֵם סוֹמְכִים וּמַחֲזִיקִים יְדֵי הַנּוֹפְלִים, שֶׁלֹּא יִתְמוֹטְטוּ לְגַמְרֵי, חָלִילָה. וְכֵן הִיא הַנְהָגָתָם, שֶׁמַּלְוִים לָהֶם עַל אֵיזֶה זְמַן אֵיזֶה סַךְ כְּפִי הַמְיֻחָד בְּתַקָּנָתָם, וְיָקֵלּוּ מֵעֲלֵיהֶם הַתַּשְׁלוּמִין לִפְרֹעַ כִּפְרוֹטְרוֹט מְעַט מְעַט בְּכָל שָׁבוּעַ, וְיֵשׁ לָהֶם אִישׁ מְיֻחָד, אִם בְּחִנָּם אוֹ בְּשָׂכָר, מֵהַחֲבוּרָה, שֶׁהוּא הוֹלֵךְ בְּכָל שָׁבוּעַ לְקַבֵּץ וְלֶאֱסֹף עַל יָד עַל יָד מִן הַלּווִֹים, וּבְאֹפֶן זֶה כִּמְעַט לֹא יֶחְסַר בְּשׁוּם פַּעַם מָעוֹת בְּקֻפַּת הַחֶבְרָה. וְעַתָּה רְאֵה כַּמָּה מַעֲלוֹת יֵשׁ בְּהַנְהָגָה זוֹ, דְּמִלְּבַד שֶׁמְּקַיֵּם בְּעֵת הַהַלְוָאָה הַמִּצְוַת עֲשֵׂה דִּ"וְהֶחֱזַקְתָּ בּוֹ", וְהִיא הַמַּעֲלָה הָרִאשׁוֹנָה שֶׁבְּמִצְוַת צְדָקָה, כַּנִּזְכָּר לְעֵיל, עוֹד הוּא מִתְחַסֵּד בָּזֶה עִם הַלּוֶֹה בְּעִנְיַן הַפֵּרָעוֹן. וְיָדוּעַ מַה שֶּׁאָמְרוּ חֲזַ"ל בְּסֻכָּה (דף מ"ט:): אָמַר ר' אֶלְעָזָר: אֵין צְדָקָה מִשְׁתַּלֶמֶת, אֶלָּא לְפִי חֶסֶד שֶׁבָּהּ.
And how fitting and right it is to conduct oneself as I have seen done in some holy towns in Israel where there have recently been established a holy society for this purpose, which is called "the support of the fallers," which supports and upholds the fallers so that they not collapse entirely, G-d forbid. And this is what they do: They lend out for a specified amount of time a sum of money as indicated in their regulations and allow the repayment to be made in easy weekly installments. They appoint a man (either gratis or for a wage) from the society who goes each week to collect the monies from the borrowers in such a way that there is almost never any money missing from the fund. Now see how many advantages there are in this arrangement. Aside from fulfilling at the time of the loan the positive commandment of "And you shall uphold him," which is the highest level of the mitzvah of tzedakah, as mentioned above, he further does chesed with the borrower in the manner of repayment. And the formulation of Chazal (Succah 49b) is well known: "R. Elazar said: 'Tzedakah is rewarded only according to the lovingkindness within it."
הַמָּקוֹם יְחַזֵּק לִבֵּנוּ לֵילֵךְ בְּדַרְכֵי חֲסָדָיו, וּמִמֵּילָא לֹא יָמוּשׁ מֵאִתָּנוּ גֹּדֶל חֲסָדָיו, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (ויקרא רבה ל"ו): אִם רָאִיתָ זְכוּת אָבוֹת וּזְכוּת אִמָּהוֹת שֶׁנִּתְמוֹטֶטֶת, הִדָּבֵק בִּגְמִילוּת חֲסָדִים, שֶׁנֶּאֱמַר (ישעיה נ"ד י'): "כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶינָה, וְחַסְדִּי מֵאִתֵּךְ לֹא יָמוּשׁ" זֶה גְּמִילוּת חֲסָדִים. "וּבְרִית שְׁלוֹמִי לֹא תָמוּט" זֶה הַמֵּשִׂים שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ וּבֵין אָדָם לַחֲבֵרוֹ, שֶׁגַּם זֶה גְּמִילוּת חֲסָדִים הוּא, וִיקֻיַּם עָלֵינוּ מַה שֶּׁאָמַר הַכָּתוּב (ישעיה נ"ד י"ד): "בִּצְדָקָה תִּכּוֹנָנִי" וְגוֹ'.
May the L-rd strengthen our hearts to emulate His chesed so that the greatness of His lovingkindness not depart from us. As Chazal have said (Vayikra Rabbah 36): "If you see the merit of the fathers and the merit of the mothers 'tottering,' cleave to gemiluth chasadim, as it is written (Isaiah 54:10): 'For the mountains will depart and the hills will totter, but My chesed shall not depart from you'" — this is gemiluth chasadim. (Ibid.) 'And the covenant of My peace shall not totter' — this is [i.e., refers to] one who makes peace between a man and his wife and between a man and his neighbor." For this, too, is gemiluth chasadim. And may there be fulfilled in us (Ibid. 14): "With tzedakah will you be established, etc."