Obligation/Autonomy
Responsibility/Carefree
Loving-Kindness/Truth
Responsibility/Carefree
Loving-Kindness/Truth
Rashi’s Commentary to Shavuot 30a
הוי דן את חבירך לכף זכות - ולא בדין בעלי דינים הכתוב מדבר, אלא ברואה חבירו עושה דבר שאתה יכול להכריעו לצד עבירה ולצד זכות הכריעו לזכות ואל תחשדהו בעבירה.
“Judge your fellow favorably:” This does not refer to judging litigants in court. Rather, it refers to someone who observes another person doing an action that could be interpreted as either a wrongdoing or as a neutral act. You should not suspect him of a wrongdoing; rather assume he is innocent.
הוי דן את חבירך לכף זכות - ולא בדין בעלי דינים הכתוב מדבר, אלא ברואה חבירו עושה דבר שאתה יכול להכריעו לצד עבירה ולצד זכות הכריעו לזכות ואל תחשדהו בעבירה.
“Judge your fellow favorably:” This does not refer to judging litigants in court. Rather, it refers to someone who observes another person doing an action that could be interpreted as either a wrongdoing or as a neutral act. You should not suspect him of a wrongdoing; rather assume he is innocent.
Alei Shur, Vol. II, p.207, Rabbi Shlomo Wolbe
Someone who judges others favorably really hopes that his fellow man is guiltless. He seeks ways of understanding the other’s actions as good. This is the extent to which one must regard another person with a positive attitude, and wish to see his actions as issuing from a good source. We should search out another’s positive qualities. This is the opposite of what most people usually do, which is to immediately notice another person’s shortcomings and ignore his strong points.
Someone who judges others favorably really hopes that his fellow man is guiltless. He seeks ways of understanding the other’s actions as good. This is the extent to which one must regard another person with a positive attitude, and wish to see his actions as issuing from a good source. We should search out another’s positive qualities. This is the opposite of what most people usually do, which is to immediately notice another person’s shortcomings and ignore his strong points.
Mishneh Torah, Laws of Festivals, 6:18, Maimonides
When one eats and drinks on the holiday, they are obligated to feed the stranger, the orphan, and the widow along with all those who are poor and in need. One who closes the doors of his courtyard to eat and drink solely with one’s wife and children and does not offer food to the poor and suffering, this is not the joy that is commanded rather it is simply the joy of filling one’s belly. On this it is said, “They will offer no libations of wine to the Lord, and no sacrifices of theirs will be pleasing to Him, but their food will be only for their hunger (Hoshea 9:4).”
When one eats and drinks on the holiday, they are obligated to feed the stranger, the orphan, and the widow along with all those who are poor and in need. One who closes the doors of his courtyard to eat and drink solely with one’s wife and children and does not offer food to the poor and suffering, this is not the joy that is commanded rather it is simply the joy of filling one’s belly. On this it is said, “They will offer no libations of wine to the Lord, and no sacrifices of theirs will be pleasing to Him, but their food will be only for their hunger (Hoshea 9:4).”
Mishneh Torah, Laws of Megillah and Channukah 2:17, Maimonides
It is better that a person decides to give more gifts to the poor on Purim even if it means that the festive meal is smaller and he spends less money on gifts for his friends. There is no greater and magnificent joy than to bring happiness to the poor, the orphan, the widow, and the stranger. One who gladdens the heart of the downtrodden is like the Divine presence as it says, “reviving the spirits of the lowly, reviving the hearts of the contrite (Yishayahu 57:15).”
It is better that a person decides to give more gifts to the poor on Purim even if it means that the festive meal is smaller and he spends less money on gifts for his friends. There is no greater and magnificent joy than to bring happiness to the poor, the orphan, the widow, and the stranger. One who gladdens the heart of the downtrodden is like the Divine presence as it says, “reviving the spirits of the lowly, reviving the hearts of the contrite (Yishayahu 57:15).”
Mishneh Torah, Laws of Gifts to the Poor, 10:4, Maimonides
All who give tzedekah to the poor with a frown while looking at the ground, even if they give a thousand gold coins, they lose whatever merit they might have achieved. Rather, one should give with a smile, with joy, and empathize with the recipient in their pain as it says, “Do I not weep for the unfortunate? Do I not grieve for the needy? (Eyov 31:25).”
All who give tzedekah to the poor with a frown while looking at the ground, even if they give a thousand gold coins, they lose whatever merit they might have achieved. Rather, one should give with a smile, with joy, and empathize with the recipient in their pain as it says, “Do I not weep for the unfortunate? Do I not grieve for the needy? (Eyov 31:25).”