In matters between man and his fellow, Rabbeinu Bachyai directs us to do good to others, with the goal of giving nachas ruach to the Creator of all worlds.
The reward for doing chessed is tremendous. The zechus of the chessed stands by you and is safeguarded forever, but one should not expect reward here in this world. Only in the Upper World will we see the results of our actions. There will be a great difference there between a deed that is publicly known and for which we received honor and fame, compliments and acknowledgment, and a deed that was done quietly, in a hidden way, without anyone else knowing.
In the fourth chapter of Shaar Habitachon, Rabbeinu Bachyai tells us: One should be careful as much as possible to hide this from anyone who does not need to know, because when he keeps his action hidden, his reward will be greater than it would have been if the deed becomes known.
We can add to Rabbeinu Bachyai’s words that “yizaher” – he should be careful – comes from the same root word as zohar and light. The word zeh represents things that a person can point at with his finger, things that are well-known. If your desire is to shine a light upon the world, then hide “zeh” – try to avoid revealing your good deeds to someone who does not need to know about them.
Consider this parable: When everyone acknowledges and honors you, you’ll be rewarded with a thousand dollars, but if you’re zocheh to hide even a small part of the mitzvah, and no one knows that you did it, then you’ll be rewarded with a million dollars! Obviously, we know nothing of the Heavenly accountings and how the reward looks in the world of neshamos, but it is clear that the reward for the hidden act is far more than the reward for mitzvos that are done in a revealed way.
If so, then the question is: How is it possible that throughout the generations, in Chazal, midrashim, the Gemara, and the mesorah up to our days, we come across stories that tzaddikim related about themselves? Certainly, they knew Rabbeinu Bachyai’s words. Why then did they not hesitate to publicize their own good deeds?
The Chida answers this question in his sefer Kaf Achas, and similar ideas are brought in the Sefer Chassidim.
There are three groups of people to whom it is a mitzvah to relate one’s good deeds:
- Parents to their children and children to their parents
When a father speaks to his sons in order to instill in their hearts mussar, yiras Shamayim, and good middos, and he comes to speaking about chessed, and he wants to teach his children, and he tells them, “I myself was zocheh to do such and such in order to help a Yid. I did not speak to anyone about this, but to you, my dear sons, I am telling it, so that you will know which path to follow” – how sweet this is! What a tremendous influence it has on the relationship between them and on the chinuch of the children.
This also applies between children and their parents. The greatest nachas that a child can bring his parents is when he tells them about a good deed he has done. This is a Torah obligation of honoring parents, and thus he will not lose out from doing so. In fact, just the opposite is true. His parents will bless him that he be able to continue his good deeds with added strength. - A Rav to his disciples, and vice versa
When a Rav is teaching a particular halachah, he has much greater influence when he relates something about himself: “Once such a story came my way, and I was zocheh to do such and such in the best way and with much joy.” Things that the Rav reveals in order to strengthen his disciples in halachah or in mussar make his influence exponentially greater.
And when a talmid tells his Rav something, this gives the Rav much chizuk and honor, and he is strengthened by the knowledge that his words bore fruit. - A chavrusa – when learning together
Sometimes when two people learn together, one can bring a practical example in order to teach something or in order to influence the other to do good deeds in the best ways.
The common thread that links these three situations is that something is being revealed only in order to increase kevod Shamayim and to produce more ovdei Hashem, more of a desire among others to improve themselves. Therefore, on the Hashgachah phone line as well, we can tell stories that bring about a kiddush Hashem, as we are all chavrusos learning emunah and bitachon.
In the vidui of Yom Kippur we describe how nothing, including our innermost thoughts and intentions, is hidden from Hashem. The Creator knows what is motivating the person to tell his story: Is it the desire to be great and to gain kavod for himself, or is it the pure desire to make the kavod of Hashem greater in the world?
In the summer of 5784, as in all previous generations, every Jew who strengthens himself in bitachon gains the strength to do good deeds modestly. We can be happy simply because we’re zocheh to do good without expectation of any reward, and we can make an effort to minimize publicity as much as possible. Thus we see good Yidden who are learning Shaar Habitachon and immortalizing the names of their loved ones by contributing to holy causes without publicizing their names at all.
May they all be blessed by Hashem.
