On the pasuk, "Afterwards, Avraham buried Sara his wife" (Bereishit 23:19), the Midrash comments (Bereishit Rabbah 58:9):

This is what it says: "One who pursues charity (tzedaka) and kindness (chesed) will find life, righteousness, and honor." (Mishlei 21:21) "One who pursues charity" – this is Avraham, as it says, "that they keep the way of Hashem, doing charity and justice." (Bereishit 18:19) "And kindness" – that he did with Sara.

The Midrash requires explanation:

1.      It seems that the Midrash differentiates between charity and chesed. What is the difference between them?

2.      When seeking an example of Avraham's charity, the Midrash cites the fact that Avraham commands his descendents to do righteousness. Why does the Midrash not cite the charities that Avraham Avinu himself did?

3.      "Kindness – that he did with Sara." At first glance, this kindness that Avraham did for his wife Sara was because of his responsibility to bury his wife. It would have been proper to give an example of kindness that Avraham Avinu did with the world at large, as entire portions in the Torah deal with the kindness of Avraham Avinu?

To properly understand this, let us analyze the difference between charity and chesed. Chazal say (Succah 49b):

In three ways chesed is greater than charity:

§          Charity is with one's money, whereas doing kindness is with both body and money

§          Charity is to poor, whereas doing kindness is to both poor and wealthy.

§          Charity is to the living, doing kindness is both to living and the dead.

At first glance, it seems that the difference between charity and kindness is merely quantitative, i.e., that doing kindness includes more aspects of doing good to others than charity. However, the Maharal gives a deeper explanation in Netivot Olam (Netiv Gemilut Chasadim, end of ch. II):

The difference between doing kindness and charity is that doing kindness flows from the side of the giver; he does good whether the recipient asks or does not ask. But charity is the opposite of this; because the recipient needs it – one gives him because of his need. This is due to the recipient, and even though he does not ask – it is as if he asks, as his difficulties are known and he needs to receive.

Doing kindness comes from the initiative of the giver, who seeks always to do good on account of his positive traits and his emotional qualities that are always seeking to give. The recipient is only a means so that the person should actualize this trait that is embedded in him.

The difference is a deep qualitative difference between doing kindness and charity. Thus, charity is only for the poor who require it, and only with money and only to living, as they are all functions of the recipients. However, doing kindness is for both poor and rich, even to a person who is wealthy and not in need, and with one's body and to the dead, even though there are no recipients, as they are not alive. Here the activity is a function of the giver – this is doing kindness.

Based on this we can understand another passage of Chazal (Succah 49b):

R. Eliezer said: Doing kindness is greater than charity, as it says: "Sow for yourselves charity and you will reap according to kindness." (Hoshea 10:12) A person who plants – it is questionable whether he will eat or not. However, when he reaps – he will certainly eat.

R. Eliezer said: Charity is only repaid according to the kindness in it.

R. Eliezer compares charity to planting, and doing kindness to reaping. This teaches that a person who gives charity, it is questionable whether he fulfills the mitzvah or not – whether he will "eat" or not. Why? The person gave charity? However, since charity is a function of the recipient, it depends on to whom you gave. If you gave to a person who is not deserving of charity – you did not fulfill the mitzvah of charity. However, doing kindness is comparable to reaping, when the person certainly "eats," because when doing kindness it does not make a difference who the recipient is. There is a desire to give on behalf of the giver, and therefore there is a mitzvah of kindness in the very giving itself, even though he gave to a person who is not truly needy.

From where does this trait of doing kindness flow from, as an obligation of giving in its own right, without regard to the recipient? The Gemara in Masechet Sotah (14b) says:

R. Chama b. Chanina said: What is [the meaning of] the verse, "You shall walk after Hashem, your G-d." (Devarim 13:5) Is it possible for a person to walk after the Divine Presence? After all, it says: "For Hashem, your G-d, is a devouring fire!" Rather, follow the traits of Hashem: Just as He dresses the naked, you also should dress the naked ... Just as He does kindness – you also should do kindness.

We learn here that that what stands at the foundation of character traits is not the need for upholding human society. Rather, the person himself, regardless of the existence of others, is commanded to be a personality of kindness, to cling to the traits of G-d, and to do kindness: "Just as He – you also."

With this we can understand R. Akiva's answer to that non-Jew, lacking of faith, who asked R. Akiva: "If your G-d loves the poor, why does He not provide for them?" R. Akiva answered: "So that we will be saved through them from the judgment of Gehenom." (B.B. 10a) The poor are the means, not the goal. The goal is that a person should achieve spiritual perfection through the act of kindness inherent in the giving, and thereby he clings to the traits of Hashem. About this they said: "More than the donor does with the poor, the poor does with the donor. (Ruth Rabbah 5:9) The poor is the means to bring the donor to do his act of kindness, and to bring him to the spiritual perfection that is in the mitzvah of giving.

We can now return to the beginning, and understand properly the inference of the Midrash that we began with:

"A person who chases charity" – this is Avraham, as it says, "that they keep the way of Hashem, doing charity and justice."

The beginning of the verse, "I have loved him, because he commands his children and his household after him that they keep the way of Hashem, doing charity and justice," is inappropriate for kindness, because kindness an inner emotional trait of the person, which comes through self-desire to do kindness. However, it is appropriate to command for charity – because charity is based on the recipient, as explained earlier. Thus, Avraham Avinu, who was totally imbued with the trait of kindness, and had this inner trait of giving – there is no way to give an example of charity relating to Avraham himself. However, in the very command to his descendents after him to do charity – this shows that Avraham Avinu himself was one who chased charity.

Furthermore, the greatest expression of kindness that can be seen regarding Avraham is the kindness towards his wife Sara, because this kindness is true kindness – kindness without expectation for compensation. Demonstrated here is doing kindness that was solely clinging to G-d: "Just as He – you also."

This explains the words of the Midrash, "One who pursues charity and kindness will find life, righteousness, and honor," that was said about Avraham Avinu. Charity – through his command to his descendents, as charity is a function of the recipient, "and kindness" – about the burial of Sara, since kindness flows from the will of the giver.