#806: Be the Best You Can Be
Based on the pasuk (verse) in Mishlei, “Al timna tov m'baalav bih’yos l’el yadcha la’asos” (Do not withhold good from its rightful owner when you have the ability to do so), the Gemara instructs us: “Mih’yos tov, al tikarei ra” (If you can be good, don't be called “not good”). This reading of “al tikarei” (don’t be called)—a bid to act beyond reproach—is an emphasis of the Shaloh (16th century halachic authority and kabbalist; with the usual pronunciation of the word “tikra,” the phrase would simply mean “don’t call it ‘not good’”—which is passive and undemanding).
This principle encourages us to always choose the high road; if we have the option of doing something in a way that satisfies all halachic opinions without much difficulty, why would we choose to do it in a lesser manner?
Several examples of the application of this pasuk* are found in the Gemara: The preferred way to recite Tefilas Haderech (prayer for travelers) is in a standing position, although it is halachically acceptable to recite it while sitting. The Gemara tells us, “mih’yos tov”—to recite it standing whenever possible.
Another example is the advice given to the owner of a field: If there are no fruits or vegetables in your field that can be ruined, allow people to take shortcuts through your field, so that, “Mih’yos tov, al tikarei ra!” By allowing trekkers through your field, you are offering your best behavior and forestalling negative talk about you.
Choosing this path is also advocated in various places by poskim: "Osek b'mitzvah, patur min hamitzvah" (One who is [currently] involved in a mitzvah is exempt from performing [another] mitzvah). But if we can accomplish both mitzvos simultaneously without additional tirchah (bother), why not do both? Additionally, in cases involving a machlokes (halachic disagreement) over the acceptable performance of a mitzvah, halachah states that if we have the ability to do it in the best possible way, we should choose to do so.
For example, seawater should not be used for netilas yadayim (ritual hand-washing) because of its high saline content. If in a situation where it is the only proper liquid available, we should dip our hands in the ocean instead of washing in the usual manner with a kli (vessel). If the seawater is far below at a distance only accessible by drawing it out, some poskim offer a solution: There is the possibility of lowering a kli that has a hole in it to draw up the seawater, thus maintaining contact between the kli and the ocean waters (through the water flowing from the hole that is touching the sea), so that it is similar to dipping. Nonetheless, halachah tells us that since some poskim disagree with this method, “mihyos tov”; whenever practically possible, dip hands directly into the ocean to satisfy all opinions.
Although not specifically found in a discussion of this particular “pasuk”, the Gemara relates another example of striving for a higher level of purity: if a person is considered tahor (ritually pure) me'ikar hadin (strictly according to Torah law) but has a mikvah at his disposal—why not go and toivel (immerse) if it involves no hardship?
* The Gemara refers to it as a pasuk using the terminology “haKasuv omer” (the verse states), although no such pasuk exists. The Gemara then explains its choice of terminology—this is a principle deduced from the above-mentioned pasuk in Mishlei.