Existem quatro meios (níveis) na doação de caridade [(e não "nos doadores" da caridade, pois dentre eles existe um que não dá. Da mesma forma, o que se segue (Mishnah 14) deve ser lido "ao ir para a casa de estudo "(e não" nos frequentadores da casa de estudo ")]: desejando doar e que outros não doem —seu olho é mau naquilo que pertence aos outros, [sabendo que a caridade enriquece e não deseja que os outros se tornem ricos. Ou: há quem mais solicite o dinheiro de seus parentes do que os seus; e mesmo que eles doem, desejam que seus parentes não doem, para não perder sua riqueza.]; desejando que os outros doem, mas não se entreguem—seu olho é mau naquilo que lhe pertence; desejando dar e que outros dão—um chasid; não dando e desejando que os outros não dêem— um perverso.
Akeidat Yitzchak
The Mishnah in Avot 5,13 refers to four categories of people. One category lives according to the slogan, "What is mine is mine, and what is yours is yours." This is described as an average type of attitude. Some say that this is the attitude of Sodom. The second category of people live according to the slogan, "You are welcome to what is mine, and I expect to be welcome to what is yours." This is the attitude of ignorant people. The third category lives by the principle "What is mine is mine, and what is yours is mine also." This is a wicked attitude. The fourth category lives by the principle, "What is mine is at your disposal, and what is yours is yours." This is a pious attitude.
Moses prayed to God to grant him knowledge of His attributes, and also pardon for His people; when the latter had been granted, he continued to pray for the knowledge of God’s essence in the words, “Show me thy glory” (ib. 18), and then received, respecting his first request, “Show me thy way,” the following favourable reply, “I will make all my goodness to pass before thee” (ib. 19); as regards the second request, however, he was told, “Thou canst not see my face” (ib. 20). The words “all my goodness” imply that God promised to show him the whole creation, concerning which it has been stated, “And God saw everything that he had made, and, behold, it was very good” (Gen. 1:31); when I say “to show him the whole creation,” I mean to imply that God promised to make him comprehend the nature of all things, their relation to each other, and the way they are governed by God both in reference to the universe as a whole and to each creature in particular. This knowledge is referred to when we are told of Moses,” he is firmly established in all mine house” (Num. 12:7); that is, “his knowledge of all the creatures in My universe is correct and firmly established”; for false opinions are not firmly established. Consequently the knowledge of the works of God is the knowledge of His attributes, by which He can be known. The fact that God promised Moses to give him a knowledge of His works, may be inferred from the circumstance that God taught him such attributes as refer exclusively to His works, viz., “merciful and gracious, longsuffering and abundant in goodness,” etc., (Exod. 34:6). It is therefore clear that the ways which Moses wished to know, and which God taught him, are the actions emanating from God. Our Sages call them middot (qualities), and speak of the thirteen middoth of God (Talm. B. Rosh ha-shanah, p. 17b); they used the term also in reference to man; comp. “there are four different middoth (characters) among those who go to the house of learning”; “There are four different middoth (characters) among those who give charity” (Mishnah Abot, 5:13, 14). They do not mean to say that God really possesses middot (qualities), but that He performs actions similar to such of our actions as originate in certain qualities, i.e., in certain psychical dispositions not that God has really such dispositions.