The perversity of such conduct is evident, especially [[301]]in the case of the departed. The prohibition, “Thou shalt not curse the deaf” (Lev. xix. 14) has been interpreted to apply to all kinds of slander about those absent or dead. Our respect for the memory of the dead is expressed in the Latin maxim, “De mortuis nil nisi bonum;” or in the Hebrew, אחרי מות קדשים אמור[12] “After their death say of them ‘saints.’ ” Similar maxims are the following: “We must not refute the lion after his death;” מיתה מכפרת “Death atones for all offences.”
4. The Well-being of our Fellow-man.—The duties expounded in the above are of a negative character. The commandment, “Love thy neighbour as thyself” implies also certain positive duties, which are comprehended in the terms, צדקה and גמלות חסד “charity.”
The literal meaning of the term tsedakah is “righteousness,” but it occurs also frequently in the sense of “charity;” and we may infer from this that charity was to the Hebrew a mere act of righteousness. In the Book of Daniel and in post-Biblical Hebrew tsedakah is “alms,” and distinguished from gemilluth-chesed, “charity.” The former is given to the poor; the latter to poor and rich alike: tsedakah, consisting of money or things that can be purchased for money, is a duty chiefly incumbent on the wealthier class; gemilluth-chesed, consisting of personal acts of kindness, is a virtue that can be acquired and practised by every one, whether he be poor or rich; and whilst tsedakah can only be given to those that live, gemilluth-chesed can be shown even to the departed. [[302]]When Jacob asked his son for a burial in the cave of Machpelah, he relied on his son’s חסד ואמת, “Kindness and truth;” and the Midrash adds the remark, “Kindness shown to the dead is an act of true love, as there can be no prospect of gratitude or repayment.”
The principal kinds of גמלות חסד are the following:—
- (1.) בקור חולים Visiting the sick.[13] The object of the visit ought to be to cheer up the sufferer by pleasant conversation, to assist him by good advice, to render him any service that is wanted, to inspire him with hope, and to strengthen his faith in God by the comforting words of Scripture and by prayer.
- (2.) הלוית המת “Accompanying the dead” to his last resting-place, and doing everything that our love and regard for the departed requires. Almost every Jewish community includes an association whose members undertake to perform personally, as far as possible, these acts of love. Such a society is generally called חברת גמלות חסדים “Association for practising loving-kindness towards our fellow-men,” or חברא קדישא “Holy Association;” that is, an association for a holy object.
- (3.) נחום אבלים Comforting the mourners, who find relief in the conviction that their fellow-men have sympathy with them.
- (4.) הבאת שלום בין אדם לחברו “Peace-making.”—War, whether carried on between nations, or between parties, or between one individual and another, is equally detestable; and all those who by their exertion and intercession contribute to a diminution of warfare are [[303]]engaged in praiseworthy work. The principal prayers in our Liturgy conclude with a petition for peace, and we look forward for the state of uninterrupted peace, the Messianic time, as the most perfect condition of mankind. Forbearance, a kind word, a judicious counsel, frequently averts the great evil of strife and enmity.—Peace, harmony, and friendship are best promoted by—
- (5.) Judging favourably the deeds and words of our fellow-men. It is not an easy task to correctly estimate the motives which guide our neighbour in his actions, and in doing so we err frequently; but it is better to err by over-estimating them; since this produces far less harm than going astray in the other direction and speaking ill of others without any justifiable cause. Conduct like this leads to peace and happiness within and without. “Speaking peace to all his seed” is the climax of the virtues praised in Mordecai, the Jew (Esther x. 3).
Charity (tsedakah) in its narrower sense, as a duty towards the poor, includes—
- (1.) Alms-giving to the poor for the purpose of alleviating temporary suffering.
- (2.) Providing for the comfort of the aged and sick, widows and orphans.
- (3.) Assisting the stranger. The Law lays special stress on this branch of charity, and reminds us that we all have once been strangers in the land of Egypt. Even in the various countries of which we have become citizens, our forefathers, three or four generations back, were strangers; and, besides, we are told by the Almighty, “Ye are strangers and sojourners [[304]]with me:” (Lev. xxv. 23). This kind of charity is known by the name הכנסת אורחים
- (4.) Support given to the poor towards obtaining a livelihood, by procuring occupation for them, teaching them a trade and giving them a start in it.
- (5.) Providing for the religious and secular education of the children of the poor.
- (6.) Raising their intellectual, social, and moral condition by personal intercourse with them, and by kind words of advice, comfort, and encouragement.
- (7.) Helping those who have gone astray and have fallen into vice or crime to return to the path of virtue, industry, and righteousness.
There are generally associations formed for the various branches of gemilluth-chesed, the number of which grows, especially in large towns, with the increase of misery. It is our duty to support such institutions, as combined action is in most cases more practical and productive of good result. But the existence of public institutions, and our support given to them, by no means exempt us from assisting individually those who apply to us for help. We must be judicious in our charitable acts, lest we nurse poverty and promote imposture. But, on the other hand, we must not be over cautious, and must not unduly suspect every applicant for assistance as guilty of idleness or other vices, lest by refusal or hesitation to help we become guilty of neglect, when by prompt action we might save from utter ruin a person or a whole family well worthy of our sympathy. In this regard we are warned by King Solomon: “Withhold not good from them to whom it is due, when it is in the power of [[305]]thine hand to do it. Say not unto thy neighbour, Go, and come again, and to-morrow I will give; when thou hast it by thee” (Prov. iii. 27, 28).
(b.) Special Duties towards our Fellow-men.
1. Children towards their Parents.—“Honour thy father and thy mother” is one of the Ten Words which God spoke to the Israelites on Mount Sinai. The child honours his parents by considering them as his superiors, as endowed with authority over him, and entitled by experience to be his guides and instructors; by listening respectfully when they speak to him, and by speaking with reverence when he speaks of or to them.