We will now discuss the explanation of how to have proper bitachon regarding the fifth category, namely, the duties that a person performs with his limbs that benefit or harm other people.
אֲבָל פֵּרוּשׁ הַחֵלֶק הַחֲמִישִׁי, וְהוּא חוֹבוֹת הָאֵבָרִים אֲשֶׁר תּוֹעַלְתָּם וְנִזְקָם מִתְעַבְּרִים אֶל זוּלָתוֹ,
Examples of mitzvot that fall into this category include charity, separation of tithes, teaching Torah wisdom to other people, teaching other people proper conduct, and warning them against bad behavior. Similarly, returning deposits and debts, keeping a secret, speaking good about a fellow, behaving kindly with a fellow, honoring parents, humbling the wicked so they return to the service of G‑d, advising people about what is good for them, having compassion for the poor people, and being merciful toward people when they are in distress. This also includes tolerating embarrassment by people when attempting to inspire them to Divine service by informing them of the great reward that is due to people who perform G‑d’s will, and by instilling in them the fear of punishment that is due people who transgress G‑d’s will.
כַּצְּדָקָה, וְהַמַּעֲשֵׂר, וְלִמּוּד הַחָכְמָה, וְצַוּוֹת בְּטוֹב וְהַזְהֵר מֵהָרָע, וּלְהָשִׁיב הָאֲמָנוֹת, וּלְהַסְתִּיר הַסּוֹד, וּלְדַבֵּר טוֹב, וְלַעֲשׂוֹת הַטּוֹב, וְכִבּוּד אָבוֹת, וַהֲשָׁבַת הָרְשָׁעִים אֶל הָאֱלֹהִים, וְהוֹרוֹת בְּנֵי אָדָם דַּרְכֵי טוֹבָתָם, וְלַחֲמוֹל עֲנִיֵּיהֶם, וּלְרַחֵם עֲלֵיהֶם, וְלִסְבּוֹל חֶרְפָּתָם כְּשֶׁמֵּעִיר אוֹתָם אֶל הָעֲבוֹדָה וּמְיַחֵל אוֹתָם וּמְיָרְאָם בִּגְמוּל וּבְעֹנֶשׁ.
Advising people about what is good for them. This translation follows Pat Lechem. Others have the version “his good,” according to which the words are to be understood as teaching people about the kindness of G‑d ( Tov Halevanon ; Marpei Lanefesh ).
Caring for another’s spirituality is no different from material help. On the verse Do not stand idly by the blood of your fellow (Leviticus 19:16), the holy Shaloh writes: “All the more so if you should see someone about to transgress a prohibition, thereby losing his World to Come, you must save them...” ( Torah Shebiktav 345b).
If, by Divine Providence, a person is in a position to help his fellow spiritually, then this compels him to conclude that G‑d showed or made him aware of the situation for him to get involved and help his fellow, and not sit idly on the side ( Likkutei Sichot, vol. 32, p. 125).
Even if the person is engaged in learning Torah, we have a principle that when there is a commandment that cannot be performed by others, he must cease from learning and go perform the commandment. The same applies when it comes to the commandment of helping and guiding a fellow Jew who is spiritually lost ( Igrot Kodesh of the Lubavitcher Rebbe, vol. 4, p. 480).
What is t he proper way to have bitachon regarding these aforementioned matters? The person should have in his heart the intention to do all these acts and the like, should the opportunity arise to do them. When the opportunity does arise, he should make the choice to do them and pursue the means with which to do them, as already explained in the fourth category, about the obligation to choose to observe the mitzvot while having in mind the goal of drawing others close to G‑d, and not with a goal of acquiring for himself a name or honor from the people with whom he is performing these mitzvot. Similarly, his intention in performing these mitzvot should not be with the hope of their repaying him, nor should it be in order to rule over them.
אָפְנֵי יֹשֶׁר הַבִּטָּחוֹן בָּזֶה, שֶׁיִּהְיֶה הָאָדָם צוֹפֵן בִּלְבָבוֹ כָּל הַמַּעֲשִׂים הָאֵלֶּה וְהַדּוֹמֶה לָהֶם, וְיִבְחַר עֲשׂוֹתָם וִיסַבֵּב אֲלֵיהֶם, כְּפִי מַה שֶּׁהִקְדַּמְנוּ בַּחֵלֶק הָרְבִיעִי מֵחִיּוּב הַבְּחִירָה עָלֵינוּ, לְהִתְקָרֵב אֶל הָאֱלֹהִים בִּלְבָד, לֹא לִקְנוֹת שֵׁם וְכָבוֹד בֵּינֵיהֶם, וְלֹא לְקַוּוֹת הַגְּמוּל מֵהֶם, וְלֹא לְהִשְׂתָּרֵר עֲלֵיהֶם.
To observe the mitzvot while having in mind the goal of drawing close to G‑d. The goal of a person when observing commandments, even those that are between a person and his fellow, is to fulfill G‑d’s commandments, and to do so because it is G‑d’s will—not because of benefit that he will receive in return, and not even for the benefit of the reward for fulfilling the commandment ( Nedar Bakodesh ).
His intention in performing these mitzvot should not be with the hope of their repaying him, nor should it be in order to rule over them. Generally speaking, the principles that govern the fourth category—the mitzvot that don’t affect anyone else—also govern the fifth, which is the mitzvot that do affect other people. However, since we are dealing with mitzvot that involve other people, the author adds that the person must be particularly careful that his intentions in fulfilling the mitzvot are for the sake of heaven and not for some sort of benefit from the people with whom he is performing the mitzvot.
After doing this, he should rely on G‑d regarding the completion of the act that he intended to do, which is in accordance with what G‑d wants from him, provided that the person has made efforts to do so.
וְאַחַר כָּךְ יִבְטַח עַל הָאֱלֹהִים בְּהַשְׁלָמַת הַמַּעֲשֶׂה שֶׁכִּוֵּן לַעֲשׂוֹתוֹ מֵהֶם כְּפִי מַה שֶּׁהוּא רוֹצֶה בּוֹ מִמֶּנּוּ, אַחֲרֵי שֶׁיְּסַבֵּב עָלָיו.
He should be as scrupulous as possible to conceal his actions from the people whom he does not need to inform. For when the mitzvah is concealed from other people, his reward will be much greater than if his act were known.
וְיִזָּהֵר כְּפִי יְכָלְתּוֹ בְּכָל זֶה לְהַסְתִּירוֹ מִמִּי שֶׁאֵין צָרִיךְ לוֹ לְהוֹדִיעַ, כִּי בִּהְיוֹתוֹ נִסְתָּר יִהְיֶה שְׂכָרוֹ יוֹתֵר גָּדוֹל מִמַּה שֶּׁיִּהְיֶה אִם יִהְיֶה נוֹדָע.
Conceal his actions from the people whom he does not need to inform. For this shows that it is solely for the sake of G‑d and not for selfish reasons. This is also why his reward will be greater, because he has performed the commandment solely for the sake of G‑d ( Nedar Bakodesh ). In this manner he also prevents all mockery or challenges ( Tov Halevanon ).
And whatever he is unable to conceal, he should remind himself of the principle mentioned above: No gain or harm can be caused by another created being without the explicit permission of the Creator, may He be blessed.
וּמַה שֶׁלֹּא יוּכַל לְהַסְתִּירוֹ, יִזְכּוֹר בּוֹ הַשֹּׁרֶשׁ אֲשֶׁר הִקְדַּמְנוּ כִּי הַתּוֹעֶלֶת וְהַנֶּזֶק לֹא יִהְיֶה מִן הַבְּרוּאִים כִּי אִם בִּרְשׁוּת הַבּוֹרֵא יִתְבָּרֵךְ.
No gain or harm. Meaning, adulation and arrogance. Alternatively, mockery by scoffers. Furthermore, a person might want to refrain from acting in a helping manner because he is projecting an element of “shame” for the recipient of this good deed. None of this can be a reason to refrain from action, because none of this is dependent on anyone but G‑d ( Manoach Halevavot ).
And whatever he is unable to conceal, etc. The person must do what needs to be done and trust that all results (in any form) come by the will of G‑d ( Nedar Bakodesh ).
The Rema writes ( Shulchan Aruch, Yoreh Dei’ah 249:13) that it is proper to publicize a person’s good deed, so that others will see and hear about it and try to emulate him.
There are several steps in reconciling this publicity with the need for humility when doing good deeds: 1) A person must assure himself that he is not using humility as an excuse against doing the good deed to the best of his ability. 2) He must ask himself: is he truly humble, or does he display arrogance in other areas in any case? If so, then why should it not be a reason for public good? 3) Let the pride associated with this public recognition cause him even more humility. 4) In addition to what is publicly being said about him, he should do much more without recognition. ( Torat Menachem 5747, vol. 3, p. 253 ff. ; Igrot Kodesh of the Lubavitcher Rebbe, vol. 13, p. 492).
When the Creator causes a mitzvah to be performed by him, he should think to himself that it is a kindness from the Creator, may He be exalted, Who was kind to him and gave him the opportunity to perform the mitzvah.
וְכַאֲשֶׁר יְגַלְגֵּל הַבּוֹרֵא עַל יָדוֹ מִצְוָה, יַחְשׁוֹב בְּלִבּוֹ כִּי הוּא טוֹבָה מֵאֵת הַבּוֹרֵא יִתְעַלֶּה שֶׁהֵיטִיב בָּהּ אֵלָיו,
It is a kindness from the Creator, may He be exalted, Who was kind to him and gave him the opportunity to perform the mitzvah. The word mitzvah is related to the Aramaic word tzavta, which means “connect.” A person who observes a commandment is creating a connection and bond with the Commander—the essence of G‑d Himself.
In other words, the infinite G‑d is giving man an opportunity to connect to Him through the commandments.
By way of analogy, think of a simple person who wants to “connect” with a great sage. The problem is that they don’t have common ground: The sage is solely interested in his intellectual pursuits, concerning which the simpleton is utterly insignificant and has nothing to contribute. Therefore, the simpleton has no way of “connecting” with the sage, and the sage doesn’t really have any use for the simpleton.
If the sage were to ask the simpleton to do something for him, the request and its fulfillment would create a “bond” and commonality between them. This gives the simpleton the opportunity to connect with the sage, and the sage now has “value” in his relationship with the simpleton.
Similarly, there seems to be an unbridgeable connection between the infinite G‑d and mortal man. Nonetheless, G‑d, in His infinite kindness, gives man the opportunity to connect with Him through the fulfillment of the mitzvot ( Hayom Yom Cheshvan 8).
He should not rejoice when people praise him for it, nor should he want people to honor him due to his good deed.
וְאַל יִשְׂמַח בְּשַׁבֵּחַ אוֹתוֹ בְּנֵי אָדָם עָלֶיהָ, וְאַל יַחְפּוֹץ בִּכְבוֹדָם בַּעֲבוּרָהּ
For, if he does so, it will cause him to become arrogant about his good deeds, and his purity of heart and intention for the sake of heaven when performing the mitzvah will be ruined. The good deed itself will be ruined, and he will lose his reward. I intend to explain this in its appropriate gate, with the help of G‑d.
וִיבִיאֵהוּ זֶה לְהִתְגָּאוֹת בְּמַעֲשֵׂהוּ וְיַפְסִיד לִבּוֹ וְכַוָּנָתוֹ לֵאלֹהִים וְיַפְסִיד מַעֲשֵׂהוּ וִיאַבֵּד שְׂכָרוֹ. וַאֲנִי עָתִיד לְבָאֵר זֶה בְּשַׁעֲרוֹ בְּעֶזְרַת הַשֵּׁם.
The good deed itself will be ruined, and he will lose his reward. Although he had pure intentions at the time of the mitzvah, since he enjoyed the honor received, it is considered as if his mitzvah was performed for ulterior motives. Additionally, he will not be rewarded for it, because he already received his reward when he received the honor ( Marpei Lanefesh ).
Its appropriate gate. According to Nedar Bakodesh this refers to the fifth gate—Gate of Wholehearted Devotion of All Acts. According to Pat Lechem this refers to the sixth gate—Gate of Humility.
