with a select treasury of commentaries on all levels of Torah interpretation
Chapter 5 Mishna 13
with select commentaries
Commentaries used in this translation:
Rashi Commentary (1040-1105)
Rambam Commentary (1135-1204)
Rabbi Ovadiah of Bartenura Commentary (1445-1515)
Tiferet Yisrael commentary (1782–1860)
Rabeinu Yonah (1180-1263)
Derech Chaim - Maharal of Prague (1525-1609) (hebrewbooks.org/14193)
Biur HaGra of Rabbi Eliyahu of Vilna - (1720-1797)
Rabbi Avraham Azoulai commentary - (1570-1643)
Rabbi Chayim Yosef David Azoulai (Chida) commentary - (1724-1806)
Chatam Sofer commentary - (1762-1839), along with Ktav Sofer, and others
Ben Ish Chai commentary - (1835-1909)
and many more..
Commentary Level:
- Min - (level 1) for basic commentaries as relating to the plain meaning (Pshat).
- Med - (level 2) elaborates more into the theme.
- Max - (level 3) deeper in, Maharal of Prague.
- Max+ - (level 4) more themes in the text.
- ShortMix - (recommended) short version of level 4.
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Chapter 5 Mishna 13פרק ה משנה יג
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There are four types of character in tzedaka (charity) givers. He who wants to give but [wants that] others do not give - his eye is evil regarding others; he who wants that others give but he [himself] does not [want to] give - his eye is evil regarding his own; that he gives and others also give - Chasid (pious); that he does not give and that others also do not give - Rasha (wicked). |
אַרְבַּע מִדּוֹת בְּנוֹתְנֵי צְדָקָה. הָרוֹצֶה שֶׁיִּתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, עֵינוֹ רָעָה בְּשֶׁל אֲחֵרִים. יִתְּנוּ אֲחֵרִים וְהוּא לֹא יִתֵּן, עֵינוֹ רָעָה בְשֶׁלּוֹ. יִתֵּן וְיִתְּנוּ אֲחֵרִים, חָסִיד. לֹא יִתֵּן וְלֹא יִתְּנוּ אֲחֵרִים, רָשָׁע. |
Rabeinu Yonah - "he who wants to give but [wants that] others do not give" - he wants all the good and all the praise for himself.
"his eye is evil regarding others" - for he does not want the good of the public.
Bartenura - "who wants to give but [wants that] others do not give" - he knows that tzedaka makes a person rich and he does not want others to become rich.
Alternatively, some people are more concerned about the money of their relatives than their own money. Even though they themselves give, they don't want their relatives to give.
Rashi - "he who wants that others give but he [himself] does not [want to] give - his eye is evil regarding his own" - he is tzar ayin (stingy) on himself. He refuses to give tzedaka (charity) in order to not diminish the amount of his money. But he does not put to heart on the reward guarded for him in Olam Haba (if he gives tzedaka).
Rabeinu Yosef ben Shushan - "he who wants to give but [wants that] others do not give - his eye is evil regarding others" - this evil of the eye comes from evil of the heart - he hates other people and does not want their money to be blessed nor that they find favor in the eyes of G-d and men. On such a person the wise man said: "the soul of the wicked desires evil" (Mishlei 21:10).
"that others give but he [himself] does not [want to] give - his eye is evil regarding his own" - this does not come from evil of the heart but rather from overpowering love of money in his heart. On such a person it is written: "he who hastens to be rich has an evil eye [and does not know that poverty will come upon him]" (Mishlei 28:22).
"that he gives and also others give - Chasid (pious)" - on him the wise man said: "He that has a good eye shall be blessed; [For he gives of his bread to the poor]" (Mishlei 22:9). He desires the blessing and righteousness of others and he fulfills the commandment: "love your fellow as yourself" (Vayikra 19:18)...
"that he himself does not give and that others also do not give - wicked" - for his eye is evil on himself and on others and the poor do not find favor in his eyes.
Yachel Yisrael - "there are four types of character in tzedaka (charity) givers.." - it seems the fourth category does not belong in the mishna. For the mishna states "there are four traits of givers of tzedaka". But the case: "he does not give and wants that others do not give" - how is he counted among the "givers of tzedaka"? What place does he then have in the mishna?
Some answer that the sage is including all types of people - even those who do not give.
The Yavetz gives a different answer. He draws an inference from one word in the beginning of the mishna. This word appears once but it applies to all four categories - "harotze (he who wants)".
The emphasis of the mishna is what is a person's will regarding tzedaka. What is the ideal situation according to him?
Some want to give but do not want that others give. Some want the opposite. Some want to give and also want that others give. At the end is the wicked man. What does he want? - that he does not give and that others also do not give.
The emphasis is on the will of a man. The wicked man does not want to give at all. But many times he is forced to give and thus he is counted among the givers of tzedaka. So why is he called a wicked man?
Because he does not want to give nor that others give. He gives only out of embarrassment, only because he is forced to do so. He gives without any desire, with a grumpy face. He feels they are squeezing him dry..