“If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him; you shall not impose interest upon him” (Exodus 22:24). “If you lend money to My people,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). There is no person who is not in debt to God, but He is merciful and gracious and pardons all former transgressions, as it is stated: “Do not remember for us our former iniquities” (Psalms 79:8). This is analogous to one who borrowed from a moneylender and he forgot about it. Sometime later, he came and stood before him and said to him: ‘I know that I am in debt to you.’ He said to him: ‘Why did you remind me? The original debt is already removed from my mind.’ So it is with the Master of the universe. People sin before Him, He sees that they do not repent, and He absolves them [of their sins] one by one. When they repent, they come to mention their initial liability and He says to them: “Do not remember former matters” (Isaiah 43:18). From where do you derive that if a person repented, even if he has committed numerous iniquities, He transforms them into merits? From what is written: “And when the wicked one repents his wickedness, and performs justice and acts of charity, he will live” (Ezekiel 33:19); all the transgressions that he performed will not be remembered for him. That is why He cautions regarding the poor person: “You shall not be as a creditor to him”; do not make him stand naked.1Act mercifully toward him just as God does toward you, and do not take everything he has. “It will be when he cries to Me, I will hear, as I am gracious” (Exodus 22:26). Likewise, David says: “They cry out and the Lord hears them” (Psalms 34:18).
Rabbi Abahu says: It is written: “Three pilgrimage festivals you shall hold a festival to Me during the year” (Exodus 23:14). The Holy One blessed be He established three pilgrimage festivals, and the Torah, due to the merit of the patriarchs, who would not come before the Holy One blessed be He empty-handed.2Therefore, in the merit of the forefathers, Israel keeps the three pilgrimage festivals, on which they are also commanded not to come before God empty-handed (Exodus 23:15). Additionally, the fact that they have not forgotten the Torah is also due to the merit of the forefathers (Etz Yosef). Even in these generations, even though they are suffering, the Torah does not move from them, as it is stated: “They will not move from your mouth, or from the mouth of your descendants, or from the mouth of the descendants of your descendants…” (Isaiah 59:21). This is analogous to one who had a case come before the king, and he had advocates pleading on his behalf. So too, if a person performs mitzvot, and he is a learned person and one who performs acts of kindness, when the [heavenly] accuser is standing and prosecuting, advocates are standing opposite him and speaking in [the man’s] favor, as it is stated: “A man’s giving expands him” (Proverbs 18:16). What he does with the poor assists him. That is why it is stated: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2).
Another matter, “if you lend money to My people,” that is what is written: “There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter” (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor. He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: “And bring the wretched [merudim] poor to your home” (Isaiah 58:7).3The word merudim implies one who is lowly [yarud] in the sense of being contrite and humble (Matnot Kehuna). If the wealthy person withstands his ordeal and performs acts of charity, he will benefit from his wealth in this world, the principal remains intact for him in the World to Come, and the Holy One blessed be He rescues him from the sentence of Gehenna, as it is stated: “Happy is one who attends to the indigent; the Lord will deliver him in times of trouble” (Psalms 41:2). If the poor person withstands his ordeal and does not rebel, he will receive a double portion in the future, as it is stated: “The Lord added to Job double of everything that he had” (Job 42:10). But the wealthy man who is miserly, he and his wealth depart from this world, as it is stated: “That wealth is lost in an ill-fated matter” (Ecclesiastes 5:13), because he is miserly vis-à-vis the charity collectors. Why? Because there is a rotating wheel in the world; it is not the case that one who is wealthy today is wealthy tomorrow, and one who is poor today is poor tomorrow. Rather, He humbles this one and He elevates that one, as it is stated: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). Come and see: There is wealth that causes harm to its owner, and there is wealth that brings benefit to its owner. [Wealth that] causes harm to its owner, this is the wealth of Koraḥ, who was wealthier than all Israel, and it is written: “They, and everything that was theirs, descended alive into the abyss” (Numbers 16:33). Alternatively, it is the wealth of Haman the wicked, as it is stated: “Haman related to them the honor of his wealth,” (Esther 5:11), and it is written: “They hanged him and his sons on the gallows” (Esther 9:25). [Wealth] that brings benefit to its owner, this is the wealth of Yehoshafat, as it is stated: “Yehoshafat had abundant wealth and honor” (II Chronicles 18:1). What happened to him? “Yehoshafat cried out and the Lord aided him” (II Chronicles 18:31). There is valor that benefits its possessor, and there is [valor] that is harmful for its possessor. [Valor that] benefits its possessor, this is David, as it is written: “Saul smote his thousands, and David his tens of thousands” (I Samuel 18:7). As a result, all of Israel loved him, as it is stated: “All of Israel and Judah loved David” (I Samuel 18:16). [Valor that is] harmful for its possessor, this is the valor of Goliath, who would stand and blaspheme. What happened to him? He died like a dog, as it is stated: “The Philistines saw that their hero had died, and they fled” (I Samuel 17:51). There is wisdom that benefits its possessor, and there is [wisdom] that is harmful for its possessor. [Wisdom that] benefits its possessor, this is Joshua, as it is stated: “Joshua, son of Nun was filled with the spirit of wisdom” (Deuteronomy 34:9). To what was he comparable? To a pool that provides water for an entire city, and everyone praises it. One said to the others: ‘Praise the spring that feeds it.’ So too, they would praise Joshua, who would give all of Israel to drink from his wisdom. He said to them: ‘Praise Moses who produced this,’ as it is stated: “As Moses had placed his hands upon him” (Deuteronomy 34:9). [Wisdom that is] harmful for its possessor, this is Bilam, as it is stated: “The utterance of one who heard the sayings of God” (Numbers 24:16). What happened to him: “Bilam ben Beor, they killed by sword” (Numbers 31:8). That is why it is stated: “Wealth kept for its owner to his detriment.”
Another matter, “if you lend money to My people,” that is what is written: “He did not lend his money with usury” (Psalms 15:5). Come and see that anyone who has wealth and gives charity to the poor, and does not lend with interest, it is ascribed to him as though he fulfilled all the mitzvot, as it is stated: “He does not lend his money with usury, nor does he take bribes against the innocent. One who performs these will never stumble” (Psalms 15:5). Who was [an example of] this? Ovadya, who was the wealthy steward of Ahab, as it is stated: “Ahab summoned Ovadya, who was over the household” (I Kings 18:3). He was exceptionally wealthy and he expended all his belongings for charity, as he would sustain the prophets.4See I Kings 18:4. When all that evil transpired,5The great famine described in I Kings chapter 18, which had been brought about by Elijah (see I Kings 17:1). he would borrow with interest from Yehoram son of Ahab, just enough to be sufficient for the prophets. He fulfilled: “He did not lend his money with usury.” However, Yehoram, who lent with interest, God said: ‘Does this one still exist? Let Yehu come and kill him,’ as it is stated: “Yehu drew his bow fully, and he smote Yehoram between his shoulders; the arrow came out from his heart” (II Kings 9:24). Why “between his shoulders; the arrow came out from his heart”? It is because he had hardened his heart and had extended his arms to collect the interest, to realize what is stated: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). That is why He cautions them: “If you lend money to My people…[you shall not impose interest upon him].” In Jerusalem, too, they would do so, as it is stated: “Your silver has become dross [lesigim]” (Isaiah 1:22).6The verse is expounded to mean: Your money has become more [sagi], meaning that they collected interest. What happened to them? “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). Likewise, “they will cast their silver into the streets” (Ezekiel 7:19). Why? It is because they violated what is written in the Torah: “Do not give him your money with usury” (Leviticus 25:37).
Another matter, “if you lend money to My people,” when Solomon built the Temple, he said to the Holy One blessed be He in his prayer: ‘Master of the universe, if there is a person who prays before You that You should give him money, and You know that it will be harmful for him, do not give it to him. If you see a person for whom wealth is becoming, give it to him,’ as it is stated: “You shall give that man according to his ways, as You know his heart” (I Kings 8:39; II Chronicles 6:30). In this world, the wicked are wealthy and live in tranquility and serenity, and the righteous are poor. But in the future, when the Holy One blessed be He will open the storehouses of the Garden of Eden for the righteous, the wicked who consumed usury [neshekh] and interest, will bite [noshekhin] their own flesh with their teeth, as it is stated: “The fool folds his hands, and eats his own flesh” (Ecclesiastes 4:5). They will say: ‘If only we had been laborers and we had carried on our shoulders. If only we had been slaves, and it would be like this for us,’ as it is stated: “A handful of tranquility is preferable to two handfuls of toil and herding wind” (Ecclesiastes 4:6). That is why it is stated: “If you lend money to My people…[you shall not impose interest upon him].” Israel said before the Holy One blessed be He: ‘Who are your people?’ He said to them: ‘The poor,’ as it is stated: “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). The attribute of a flesh and blood [person] is that if one has poor relatives and he is wealthy, he does not acknowledge them, as it is stated: “All the brethren of the poor hate him” (Proverbs 19:7). But the Holy One blessed be He is not so, as it is stated: “The wealth and the honor are from before You” (I Chronicles 29:12), and He shelters only the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). That is why it is stated: “If you lend money to My people, [to the poor who is with you].” David said: ‘Master of the universe, let Your world be settled in peace,’ as it is stated: “May he abide before God forever” (Psalms 61:8). He said to him: ‘If I render My world equal, “kindness and truth, that they might preserve him”’ (Psalms 61:8).7Were everyone equal, there would be no opportunity to perform acts of kindness and charity.
“You shall not be as a creditor to him.” If you lent to him, do not pressure him. If he has a field or a vineyard, do not say to him: ‘Take a maneh,8One hundred zuz. invest it in business, and write a writ designating your field or your vineyard to guarantee repayment to me.’ The next day, he will lose his business investment and you will repossess his field or his vineyard. Therefore, it is written: “You shall not be as a creditor to him.” From here you learn that anyone who takes interest is not God-fearing.9This is based upon the verse: “Do not take interest or increase; you shall fear your God” (Leviticus 25:36). Some amend the text of the midrash such that it cites the verse from Leviticus (see Rabbi David Luria). Likewise, Ezekiel says: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to one who had his indictment read before the judge. The judge said: ‘Is he still alive?’10He deserves to have been killed for his previous crimes. So too the Holy One blessed be He said: ‘Shall he live? He shall not live, he took usury and interest.’ Another matter, the Holy One blessed be He said: ‘One who subsisted from interest in this world will not live in the World to Come. He bore a son and he did not take interest.’11This is based on Ezekiel 18:14–17. After describing a man who takes interest, among other sins, and will die due to his transgressions, the prophet describes this sinner as having a son who does not commit the transgressions of his father, and as a result will not die. They said to Him:12The angels said to God. ‘His father would take usury.’ He said to them: ‘Why do I care? I wrote: “A son will not bear the iniquity of the father, the soul that sins, it will die”’ (Ezekiel 18:20). The Holy One blessed be He said to them: ‘You say that the son should die. Even the father, had he sought to repent and to reclaim his life, I would accept him, as it is stated: “But the wicked person, if he repents…[he shall surely live, he shall not die]” (Ezekiel 18:21); if he repents wholeheartedly, I accept him.’ That is why it is stated: “You shall not be as a creditor to him.”13This refers back to the statements above regarding the severity of this transgression. “You shall not impose [lo tesimun] usury upon him” (Exodus 22:24). It should have said only “you shall not impose [lo tasim].”14In the singular. What is “you shall not impose [lo tesimun]”?15Why is it stated in the plural? These are the witnesses, the guarantor, the judges, and the scribe, as were it not for them, he would not take anything; therefore, they are all punished. From where is it derived that the borrower is punished? It is, as it is stated: “You shall not lend with interest [tashikh] to your brother” (Deuteronomy 23:20).16The term tashikh can also be translated such that the verse would mean: You shall not facilitate your brother taking interest. To what is interest comparable? To one whom a serpent bit, but he did not sense what had bitten him, and he did not discover it until [the venom] proliferated in him. So too, with interest, a person does not sense it until it proliferates upon him.
“If you take your neighbor’s garment as collateral, you shall return it to him by the setting of the sun” (Exodus 22:25). “If you take…collateral [ḥavol taḥbol].” God says to him: ‘Although he is indebted to you, you are indebted to Me,’ as it is stated: “When they sin against You, as there is no person who does not sin” (II Chronicles 6:36). There are two matters here, ḥavol taḥbol. The verse teaches you that if he takes the plowshare, he rises early and returns it.17If a creditor takes an essential item from the debtor that the debtor needs during the daytime, the creditor may take it by night but must return it before the debtor would start work during the day. This is derived from the phrase ḥavol taḥbol, as ḥavol means take, and taḥbol can be translated “give”. One verse says: “You shall return it to him by the setting of the sun,” and one verse says: “With the rising of the sun” (Deuteronomy 24:13).18The verse in Deuteronomy quoted here is often translated “with the setting of the sun,” but the midrash interprets it as referring to the rising of the sun (see Matnot Kehuna). On this basis you deduce that you must return to him an item in which he may sleep, as the verse said: “By the setting of the sun.” In the morning, you must return the plowshare to him.19The creditor must return the collateral by sundown if it is an item that the debtor would need to use at night, and by sunrise if it is an item that the debtor would need to use by day. Likewise, it states regarding the laborer: “On his day you shall give his wage” (Deuteronomy 24:15). Why? “Because he is a poor man” (Deuteronomy 24:15). And it says: “For that alone is his covering” (Exodus 22:26), as he does not have “in what shall he lie” (Exodus 22:26). He will be sitting all night and the cold will harm him. He will cry out to Me and I will answer him, as it is stated: “[It shall be that when he cries out to Me,] I will hear, as I am gracious” (Exodus 22:26). There are two matters here that are similar to one another. Regarding a day laborer, it is written: “On his day you shall give his wage.” For example, one was walking with his donkey after him. They sold him one sheaf; he placed it on his shoulder, and the donkey came on the road after the sheaf, anticipating to eat it.20The man placed the sheaf on his shoulder so that the donkey would follow him because it anticipated eating the sheaf. What did his master do to it? He tied the sheaf above him. They said to him: ‘Wicked one, all this way it ran for it, and you did not place it before him?’ So too, the day laborer toils and suffers all day because he is anticipating his wage and [yet the employer] sends him away empty-handed. Likewise it is written: “And he has his heart set on it” (Deuteronomy 24:15).
“For that alone is his covering, it is his garment for his skin; in what shall he lie? It shall be that when he cries out to Me, I will hear, as I am gracious” (Exodus 22:26). “You shall not curse judges, and a prince among your people you shall not revile” (Exodus 22:27). “I will hear, as I am gracious.” What is written thereafter? “You shall not curse judges” (Exodus 22:27). What does this matter have to do with that? Our Rabbis said: There was an incident involving one who had a court case and came before the judge, and he exonerated him. The one who was exonerated emerged and said: ‘Judge so and so, there is no one like him in the world.’ Some time later, he had a court case and came before him, and he declared him liable. He emerged from before him and said: ‘There is no judge more foolish than he is.’ They said to him: ‘Yesterday he was praiseworthy and today a fool?’ That is why the verse cautions you: “You shall not curse judges.” If you curse, you are cursing your crops,21The punishment for cursing a judge is that one will have a poor crop. as it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay” (Exodus 22:28). That is why they are written one after the other. Likewise you find that when judges are cursed, the crops diminish, as it is stated: “It was in the days when the judges judged [shefot hashofetim],22The midrash interprets this phrase to mean “it was in the days of judging the judges.” there was a famine in the land” (Ruth 1:1). That is why it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay.” Do not tithe improperly. Do not separate the tithe and then teruma, and not the second tithe and then the first tithe. That is why it says: “You shall not delay.” But if you separate them properly, I will grant you male children, as it is stated: “The firstborn of your sons you shall give to Me” (Exodus 22:28), as in the wilderness, the firstborn of Israel were priests, as it is stated: “He sent the young men of the children of Israel [and they sacrificed burnt offerings]” (Exodus 24:5). When they sinned with the Calf, the Holy One blessed be He removed them and installed the Levites in their place, as it says: “I have taken the Levites…in place of every firstborn” (Numbers 3:12). That is why it is stated: “The firstborn of your sons you shall give to Me.”
“So you shall do to your bull and to your flock; seven days it shall be with its mother, on the eighth day you shall give it to Me” (Exodus 22:29). “You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30). “So you shall do to your bull,” “from the eighth day on [it may be accepted as an offering made by fire to the Lord]” (Leviticus 22:27). Likewise, it is written: “On the eighth day you shall give it to Me.”23Just as in Leviticus the meaning of the verse is that from the eighth day and on the animal is acceptable as an offering, that is the meaning here as well; the verse is not stating that one is required to offer it on the eighth day. If you give, you are not giving from yours, but from Mine.24The midrash interprets the phrase “you shall give it to Me” as though it said “you shall give it; it is Mine.” Likewise it says: “For everything comes from You, and from Your hand we have given to You” (I Chronicles 29:14). If you do so, “you shall be holy people to Me” (Exodus 22:30). Likewise it is written: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). Just as this pile of grain, it stands and the priest descends into it and takes teruma from its midst, so too, the Holy One blessed be He made the world into a pile and took our ancestors, who are His teruma, as it is stated: “Israel is sacred to the Lord, the first of His crop.”25Teruma is also referred to as the first of the crop (see Deuteronomy 18:4). Consequently, the Holy One blessed be He said to Israel: ‘Because you are teruma, you do not have permission to eat a mauled animal,’ as it is stated: “You shall not eat flesh of a mauled animal in the field; you shall cast it to the dog.” Why to a dog? The Holy One blessed be He said: ‘You owe it to the dogs, for when I killed the Egyptian firstborn and the Egyptians were sitting all night and burying their dead, the dogs were barking at them, but they did not bark at Israel, as it is stated: “But for all the children of Israel, a dog will not whet its tongue” (Exodus 11:7). Therefore, you owe it to the dogs, as it is stated: “You shall cast it to the dog.” Dogs, when one barks all of them gather and bark for nothing, but you shall not do so, because you are sacred people, as it is stated: “You shall be holy people to Me.”’
Another matter, “if you lend money to My people,” that is what is written: “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). When Israel was exiled from Jerusalem, the enemies took them out in chains and the nations of the world were saying: ‘The Holy One blessed be He does not want this nation,’ as it is stated: “Rejected silver they called them.” Just as silver is refined and crafted into a vessel, and again refined and crafted into a vessel, and likewise several times, but the last time the person crumbles it in his hand and it is no longer used in crafting, so too, they would say of Israel that they have no possibility of recovery because the Holy One blessed be He has rejected them, as it is stated: “Rejected silver they called them.” When Jeremiah heard this, he came to the Holy One blessed be He, and said to Him: ‘Master of the universe, is it true that You have rejected your children?’ That is what is written: “Have You rejected Judah, has Your soul despised Zion? Why have You smitten us and we have no cure?” (Jeremiah 14:19). This is analogous to one who would beat his wife. Her friend said to him: ‘Until when will you continue to beat her? If you wish to divorce her, beat her until she dies. If you do not wish to divorce her, why are you beating her?’ [The husband] said to him: ‘Even if my entire palace is destroyed, I will not divorce my wife.’ So too, Jeremiah said to the Holy One blessed be He: ‘If you wish to send us away, smite us until we die, as it is stated: “For, You have rejected us, You have been exceedingly angry with us” (Lamentations 5:22). If not, why have you smitten us and there is no cure?’ The Holy One blessed be He said to him: ‘Even if I were to destroy My world, I will not send Israel away,’ as it is stated: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel]” (Jeremiah 31:36).26Just as the heavens and the foundations of the earth cannot be measured, so God will not spurn all the descendants of Israel. Rather, the Holy One blessed be He said: ‘Nevertheless, I have stipulated a condition with them. If they sin, the Temple will be taken as collateral for them, as it is stated: “I will place My abode [mishkani] among you”’ (Leviticus 26:11); do not read it as My abode [mishkani], but rather, as My collateral [mashkoni]. Likewise Bilam said: “How goodly are your tents, Jacob, your dwellings [mishkenotekha], Israel” (Numbers 24:5) – two instances of collateral.27This is based on the fact that the word dwellings [mishkenotekha] is in plural. The allusion is to the two Temples, which were destroyed as a form of collection of debt due to Israel’s sins. They are called “your tents,” when they are built, and your dwellings [mishkenotekha]when they are destroyed. ‘It is not because I have a debt to the idolaters that I give them My Sanctuary as collateral, but rather your iniquities cause Me to give them My Temple as collateral. Were it not so, what debt do I have to them?’ As it is stated: “So said the Lord: Where is the your mother's writ of divorce with which I sent her away, or to whom among My creditors did I sell you? Behold, for your iniquities you were sold, and for your transgressions your mother was sent away” (Isaiah 50:1). ‘And so I stipulated with Moses in their regard, as it is stated: “If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him.” But if you violate these mitzvot, I will take two instances of collateral, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol].”’28The double term ḥavol taḥbol implies two instances of the taking of collateral, representing the destruction of the two Temples. Moses said to Him: ‘Will they forever be taken as collateral?’ He said to him: ‘No, only until “the setting of the sun”’ – until Messiah comes, as it is stated: “But the sun will shine for you, those who fear My name, a sun of righteousness and healing” (Malachi 3:20).
Another matter, “if you lend money to My people,” that is what is written: “One who increases his wealth through usury and interest amasses it for the sake of one who is gracious to the indigent” (Proverbs 28:8). There is a person who is wealthy, and he lends with interest and amasses much money, but he dies without children and all his money enters the royal treasury. What does the king do with that money? He constructs platforms, bathhouses, benches, and lavatories for the use of the poor. That is, “amasses it for the sake of one who is gracious to the indigent.” Another matter, “one who increases his wealth through usury,” this is Esau the wicked, who was a lender with usury and interest. For whom did he accrue this money? For Israel, as it is stated: “For the sake of one who is gracious to the indigent.” And it is stated: “They will plunder their plunderers and loot their looters” (Ezekiel 39:10). That is why the Holy One blessed be He cautioned Israel not to lend with interest, so that others will not consume their belongings. That is, “if you lend money to My people, to the poor.”
Another matter, “you shall not be as a creditor to him,” that is what is written: “One who cares for the poor lends to the Lord, and He will pay his reward.” (Proverbs 19:17). To what extent? “A borrower is a servant to a man who lends” (Proverbs 22:7). Another matter, “to the poor who is with you,” there is nothing in the world as harsh as poverty, as it is harsher than all the suffering in the world. Our Rabbis said: All forms of suffering on one side, and poverty on the other. If it is your wish to know, come and see: When the accuser was denouncing Job to the Holy One blessed be He and saying to Him: ‘You gave him money and children and You protect them, as it is stated: “[Satan answered the Lord…] Have You not sheltered him, his household, and everything that is his?” (Job 1:9-10), and it says: “Is it for nothing that Job reveres God?” (Job 1:9); “however, extend Your hand now”’ (Job 1:11), the Holy One blessed be He said to [Job]: ‘What do you prefer, poverty or suffering?’ Job said to Him: ‘Master of the universe, I accept upon myself all the suffering in the world, but not poverty, for when I go out to the marketplace and I do not have in my possession a peruta with which to purchase, what will I eat?’ After he suffered, what is written? He began railing against the attribute of justice, as it is stated: “If only I could know and find Him” (Job 23:3). Elihu said to him: ‘Why are you shouting? Did you not say that you do not seek poverty, but rather, suffering? Was it not you who chose the suffering, as it is stated: “Beware, do not turn to injustice, for you have chosen this over poverty”?’ (Job 36:21). Thus, poverty is harsher than all types of suffering. That is why it is stated: “To the poor who is with you.” The Holy One blessed be He said: ‘Is his poverty not enough, such that you are taking interest from him?’ That is, “to the poor who is with you.”
Another matter, “to the poor who is with you,” the poor man is not with you, but rather, he is with Me.29This is expounded because the verse states: “If you lend money to My people [ami], to the poor who is with you.” The word for “My people [ami]” can be vocalized imi, meaning with me. Thus, the verse is stating that the poor, who are “with Me,” should also be with you, in the sense that you should have compassion for them (Etz Yosef). Likewise, David said: “For You rescue the poor people” (Psalms 18:28). The attributes of the Holy One blessed be He are not like the attribute of mankind. The attribute of mankind is that if someone is wealthy and he has a poor relative, he does not acknowledge him. He sees his relative and hides from him because he is embarrassed to converse with him because he is poor. Likewise Solomon says: “All the brethren of the poor hate him” (Proverbs 19:7). And he says: “The poor is hated even by his friend” (Proverbs 14:20). Likewise, Job said: “My relatives have departed” (Job 19:14). But if one is wealthy, everyone cleaves to him and loves him, as it is stated: “But the lovers of the wealthy are many” (Proverbs 14:20). But the Holy One blessed be He is not so. Who are His people? The poor. He sees a poor man and cleaves to him. If you would like to know, see what is written: “So said the Lord: The heavens are My throne…” (Isaiah 66:1). What is written thereafter? “But to this I will look, to the poor….” (Isaiah 66:2). Likewise, Moses says to Israel: “Not because you are more numerous…did the Lord desire [you]” (Deuteronomy 7:7), and it is written: “For you are the fewest of all the peoples” (Deuteronomy 7:7). When He becomes reconciled with Zion, upon whom will He have mercy first? It will be upon the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). Likewise, “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). That is, “to the poor who is with you.” The poor man is not with you, but rather, he is with Me. That is why it is stated: “For You rescue the poor people” (Psalms 18:28). “You shall not impose usury [neshekh] upon him.” Do not bite [tinshokh] the poor man like the serpent bit Adam the first man and uprooted him and his descendants.30The serpent is described as having bitten Adam because it harmed him by speaking with its mouth (Etz Yosef). Likewise, you shall not see that the poor man has houses, fields, vineyards, a slave, or a maidservant and seek ways to take it from him. That is why it is written: “You shall not be a creditor [kenoshe] to him.” Do not bite him [tinshekhenu]; do not be like a serpent that is cunning to do evil. “Do not take from him usury or interest; you shall fear your God” (Leviticus 25:36). Do not say to him: ‘Request of me, I will lend to you,’ and the next day the interest rises, and you take what is his. I ascribe to you as though you injured [ḥavalta] him, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25). From here you learn that anyone who takes interest from an Israelite does not fear the Omnipresent. This is analogous to one who murdered and they brought him before the governor. When he reads his indictment, he says: ‘Is he still alive?’31This criminal should already have been put to death. So too, anyone who takes interest, the verse ascribes to him as though he committed all the evil and the transgressions in the world, as it is stated: “He gave with usury and took interest” (Ezekiel 18:13). The Holy One blessed be He says: ‘Is he still alive? “Shall he live? He shall not live. All these abominations he performed, he shall be put to death, his blood shall be upon him”’ (Ezekiel 18:13). However, one who lends without interest, the Holy One blessed be He considers it for him as though he performed all the mitzvot, as it is stated: “He does not lend his money with usury…. [One who performs these will never stumble]” (Psalms 15:5).
Another matter, “to the poor who is with you,” that is what is written: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). To what is this world similar? To a wheel in a garden. The earthenware vessels in it, the lower ones ascend full and the upper ones descend empty. So too, not everyone who is wealthy today is wealthy tomorrow, and not everyone who is poor today, is poor tomorrow. Why? It is because the world is like a wheel. “For it is due to [biglal] this matter” (Deuteronomy 15:10); Rabbi Aḥa said: The world is a wheel [galgal], as it is stated: “A wise king scatters the wicked, and he turns an ofan upon them.” (Proverbs 20:26). Ofan means nothing other than wheel, as it is stated: “He removed the wheel [ofan] of his chariots” (Exodus 14:25). Happy is anyone whose hand is extended to the poor. See what is written: “Wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). And likewise, “The poor and the deceitful man meet; the Lord enlightens the eyes of both of them” (Proverbs 29:13). The poor man acquired life in this world and the wealthy man acquired life in the World to Come. But the poor man who extends his hand but the homeowner does not want to give to him, “the Lord is the maker of them all.” The One who made this one wealthy is destined to make him poor, and the One who made this one poor is destined to make him wealthy. There is no attribute harsher than poverty, as anyone who is suffering in poverty, it is as though all the suffering in the world adheres to him and as though all the curses in the book of Deuteronomy have come upon him. Our Rabbis said: Had all forms of suffering gathered on one side and poverty on the other side, poverty would tip the scales against all of them. “You shall not be as a creditor to him.” Come and see that anyone who lends with interest violates all the transgressions in the Torah and does not find anyone who will come to his defense. How so? If a person sinned, and violated one of the sins, and stands before the Holy One blessed be He in judgment, the angels stand, these speak in his defense, and those speak against him, as it is stated: “I saw the Lord sitting on His throne, and all the host of the heavens attending on His right and His left” (II Chronicles 18:18). However, for one who lends to an Israelite with interest, not one of them will speak in his defense, as it is stated: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). Any Israelite who lends another and does not take interest, it is as though he fulfilled all the mitzvot, as David says: “A psalm by David. Lord, who will reside in Your tent? (Psalms 15:1), and it is written: “He does not give his money with usury… (Psalms 15:5).
Another matter, “you shall not be as a creditor to him,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). Come and see all the creations of the Holy One blessed be He borrow from one another. The day borrows from the night, and the night borrows from the day,32In the summer the day is longer than the night, and is thought of as having borrowed time from the night; in the winter, the opposite is the case. but they do not litigate with each other like people, as it is stated: “Day to day gives utterance; [night to night renders understanding]” (Psalms 19:3).33The following verse states: “There is no talk, nor are there words; their voice is not heard.” The moon borrows from the stars and the stars borrow from the moon,34When the moon is full the light of the stars is somewhat obscured; when the moon is very small or not visible, the light of the stars seems brighter. and when the Holy One blessed be He wishes, they do not emerge, as it is stated: “Who says to the sun and it does not shine, and seals the stars” (Job 9:7). The light borrows from the sun and the sun borrows from the light,35The midrash considers there to be a light that brightens the world that is not from the sun. At times it shines for longer before the sun rises and at times it shines for less time before the sun rises (see Yefe Toar). as it is stated: “The sun, the moon stand in their abode, [by the light of Your arrows they will go, at the shining of Your glittering spear]” (Habakkuk 3:11). Wisdom borrows from understanding and understanding borrows from wisdom,36Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions. Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens,37Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). Kindness borrows from charity and charity borrows from kindness,38Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa (see Etz Yosef). as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvotborrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2). The creations of the Holy One blessed be He borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be He: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’ The Holy One blessed be He says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’39God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7). Woe is he who takes interest. What is stated in his regard? “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to a king who opened his storehouse for someone. [The man] began tormenting the poor with it, killing widows with it, demeaning the indigent, stripping people and causing them to be naked. He performed villainy and robbery with it, he filled it with deceit, and caused the loss of the king’s storehouse. So too, the Holy One blessed be He opens storehouses and gives His creations from His silver and His gold, as they are His, as it is stated: “Mine is the silver and Mine is the gold” (Haggai 2:8). The poor man begins borrowing from the wealthy man; he takes interest from him. He kills widows with it; if a widow borrows from him, he pressures her and takes interest from her. He demeans the indigent; if they ask him for charity, he is very exacting with them. God says: “One who mocks the poor reviles his Maker” (Proverbs 17:5). He strips the naked with it; if he owes him a maneh or more, he takes his garment from him and he sits there naked and is humiliated. He performs villainy and robbery with it; they hand him their collateral and he consumes them. The Holy One blessed be He says: “Woe is to you who pillages and you were not pillaged” (Isaiah 33:1). The Holy One blessed be He gave him money of truth, and he renders it deceit, as it is stated: “You plowed wickedness, you reaped iniquity” (Hosea 10:13). Therefore, you will pass from the world, as it is stated: “When the storm passes, there are no wicked” (Proverbs 10:25). Therefore the Holy One blessed be He cautions in the Torah: “If you lend money to My people.” If he does not repay you, let it suffice for you that I call him wicked, as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21). This is the Holy One blessed be He, who cautions Israel and says to them: “If you take your neighbor’s garment as collateral,” return it to him so he does not cry out before Me, as it is stated: “It will be when he cries to Me, [I will hear, as I am gracious]” (Exodus 22:26). Likewise, David says: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2). Likewise, Solomon says: “Do not rob the impoverished, as he is impoverished” (Proverbs 22:22). Why? “For the Lord will fight their battle and will deprive those who deprive them of life” (Proverbs 22:23).
“You shall not curse judges, [and a prince among your people you shall not revile]” (Exodus 22:27). Rabbi Meir said: Above all, the Holy One blessed be He cautioned regarding the judges of Israel, who teach them justice, and regarding the king, as it is stated: “Do not curse judges, [and a prince among your people you shall not revile].”40Although it is forbidden to curse anyone, the Torah singles out judges and kings and states that one may not curse them. Likewise you find that Koraḥ and his congregation were punished only because he extended his hand against Moses and Aaron. Likewise, the people of Jerusalem were punished because they demeaned the prophets, as it is stated: “They would insult the messengers of God” (II Chronicles 36:16), and it is written: “They have hardened their faces more than a rock, they refused to repent” (Jeremiah 5:3). That is why the Holy One blessed be He cautioned regarding the honor of the elders and the righteous. Likewise it says: “To understand proverbs and aphorisms, the words of the wise and their riddles” (Proverbs 1:6). Why did He caution in their regard?41Why did God caution that one must be careful to honor the elders and the righteous? It is because they caution Israel against idol worship. That is why it is stated: “And everything that I have said to you, you shall observe, and the name of other gods you shall not mention” (Exodus 23:13).42The implication is that if all of the commands in the preceding passage are observed, including the command not to curse judges, which is based on the respect due to elders, the people will not come to worship idols. What is written thereafter? “Three times a year” (Exodus 23:17). God established three pilgrimage festivals: the festival of unleavened bread, on which He performed miracles on their behalf in Egypt; the festival of the harvest, on which the Torah was given to Israel, whose fruits they eat in this world, as it is stated: “My fruit is better than gold and fine gold” (Proverbs 8:19); the festival of the ingathering, on which God fills their houses with blessing, as it is stated: “Honor the Lord with your wealth [and with the first fruits of all your produce]” (Proverbs 3:9). That is why it says: “The choicest first fruits of your land [you shall bring to the house of the Lord]” (Exodus 23:19).43The command regarding the pilgrimage festival appears right after the verse regarding idol worship because traveling to the Temple for the pilgrimage festival will also help to prevent idol worship. Alternatively, it is because one who denigrates the festivals is comparable to one who worships idols (see Pesaḥim 118a).
Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22);44The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother. “And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field. Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela,45When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela. in the Prophets is a litra,46Twenty-five sela. and in the Writings is a centenarium.47One hundred litra. Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me.48This sum is insignificant to a man as wealthy as you (Matnot Kehuna). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him.49In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet. Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela. Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14).50The owner does not receive payment beyond the rent. That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13). Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten,51He separated only ninety measures as tithe. and it deducted one hundred;52The next year, the field produced only nine hundred measures. likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes.53Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures. When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.” Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill. Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18). Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).
אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִּכְתִיב (תהלים קיב, ה): טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, אֵין בְּרִיָּה שֶׁאֵינָה חַיֶּבֶת לֵאלֹהִים, אֶלָּא שֶׁהוּא חַנּוּן וְרַחוּם וּמוֹחֵל עַל כָּל הָרִאשׁוֹנִים, שֶׁנֶּאֱמַר (תהלים עט, ח): אַל תִּזְכָּר לָנוּ עֲוֹנֹת רִאשׁוֹנִים, מָשָׁל לְאֶחָד שֶׁלָּוָה מִן דְּיוֹסְטוֹס וּשְׁכָחוֹ, לְאַחַר זְמַן בָּא וְעָמַד לְפָנָיו אָמַר לוֹ יוֹדֵעַ אֲנִי שֶׁאֲנִי חַיָּב לְךָ, אָמַר לוֹ לָמָּה הִזְכַּרְתָּ, חוֹב הָרִאשׁוֹן כְּבָר בָּטֵל הוּא מִלִּבִּי. כָּךְ אֲדוֹן הָעוֹלָם, הַבְּרִיּוֹת חוֹטְאִין לְפָנָיו וְהוּא מִסְתַּכֵּל שֶׁאֵין עוֹשִׂין תְּשׁוּבָה וְהוּא מַנִּיחַ לָהֶם רִאשׁוֹן רִאשׁוֹן, וּכְשֶׁהֵם שָׁבִים בָּאִין לְהַזְכִּיר הַחוֹב שֶׁעָשׂוּ בָּרִאשׁוֹנָה, וְהוּא אוֹמֵר לָהֶם (ישעיה מג, יח): אַל תִּזְכְּרוּ רִאשֹׁנוֹת. מִנַיִן אַתָּה אוֹמֵר שֶׁאִם שָׁב אָדָם וְעָשָׂה תְּשׁוּבָה אֲפִלּוּ יֵשׁ בְּיָדוֹ עֲוֹנוֹת הַרְבֵּה הוּא עוֹשֶׂה אוֹתָן זְכֻיּוֹת, דִּכְתִיב (יחזקאל לג, יט): וּבְשׁוּב רָשָׁע מֵרִשְׁעָתוֹ וְעָשָׂה מִשְׁפָּט וּצְדָקָה עֲלֵיהֶם הוּא יִחְיֶה, כָּל פְּשָׁעָיו אֲשֶׁר עָשָׂה לֹא יִזָּכְרוּ לוֹ, לְכָךְ הוּא מַזְהִיר עַל הֶעָנִי (שמות כב, כד): לֹא תִהְיֶה לוֹ כְּנשֶׁה, לֹא תַעֲמִידֶנּוּ עָרוֹם, (שמות כב, כו): וְהָיָה כִּי יִצְעַק אֵלַי וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי, וְכֵן דָּוִד אוֹמֵר (תהלים לד, יח): צָעֲקוּ וַה' שָׁמֵעַ.
“If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him; you shall not impose interest upon him” (Exodus 22:24).
“If you lend money to My people,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). There is no person who is not in debt to God, but He is merciful and gracious and pardons all former transgressions, as it is stated: “Do not remember for us our former iniquities” (Psalms 79:8). This is analogous to one who borrowed from a moneylender and he forgot about it. Sometime later, he came and stood before him and said to him: ‘I know that I am in debt to you.’ He said to him: ‘Why did you remind me? The original debt is already removed from my mind.’ So it is with the Master of the universe. People sin before Him, He sees that they do not repent, and He absolves them [of their sins] one by one. When they repent, they come to mention their initial liability and He says to them: “Do not remember former matters” (Isaiah 43:18). From where do you derive that if a person repented, even if he has committed numerous iniquities, He transforms them into merits? From what is written: “And when the wicked one repents his wickedness, and performs justice and acts of charity, he will live” (Ezekiel 33:19); all the transgressions that he performed will not be remembered for him. That is why He cautions regarding the poor person: “You shall not be as a creditor to him”; do not make him stand naked.1Act mercifully toward him just as God does toward you, and do not take everything he has. “It will be when he cries to Me, I will hear, as I am gracious” (Exodus 22:26). Likewise, David says: “They cry out and the Lord hears them” (Psalms 34:18).
רַבִּי אַבָּהוּ אוֹמֵר כְּתִיב (שמות כג, ד): שָׁלשׁ רְגָלִים תָּחֹג לִי בַּשָּׁנָה, הַקָּדוֹשׁ בָּרוּךְ הוּא קָבַע שָׁלשׁ רְגָלִים וְהַתּוֹרָה בִּזְכוּת הָאָבוֹת שֶׁאֵינָן בָּאִין לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רֵיקָנִין, וְאַף בַּדּוֹרוֹת הַלָּלוּ אַף עַל פִּי שֶׁהֵן מְצֵרִים, אֵין הַתּוֹרָה זָזָה מֵהֶן, שֶׁנֶּאֱמַר (ישעיה נט, כא): לֹא יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ וגו'. מָשָׁל לְאֶחָד שֶׁהָיָה לוֹ עֵסֶק לִפְנֵי הַמֶּלֶךְ, וְהָיוּ לוֹ סָנֵגוֹרִין מְפַיְסִין עָלָיו, כָּךְ אָדָם עוֹשֶׂה מִצְווֹת וְהוּא בֶּן תּוֹרָה וְגוֹמֵל חֲסָדִים, וְהַשָֹּׂטָן עוֹמֵד וּמְקַטְרֵג, וְסָנֵגוֹרִין עוֹמְדִין כְּנֶגְדּוֹ מְלַמְּדִין זְכוּת, שֶׁנֶּאֱמַר (משלי יח, טז): מַתָּן אָדָם יַרְחִיב לוֹ, מַה שֶּׁהוּא עוֹשֶׂה עִם הָעֲנִיִּים מְסַיְּעִין אוֹתוֹ, לְכָךְ נֶאֱמַר (תהלים מא, ב): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל.
Rabbi Abahu says: It is written: “Three pilgrimage festivals you shall hold a festival to Me during the year” (Exodus 23:14). The Holy One blessed be He established three pilgrimage festivals, and the Torah, due to the merit of the patriarchs, who would not come before the Holy One blessed be He empty-handed.2Therefore, in the merit of the forefathers, Israel keeps the three pilgrimage festivals, on which they are also commanded not to come before God empty-handed (Exodus 23:15). Additionally, the fact that they have not forgotten the Torah is also due to the merit of the forefathers (Etz Yosef). Even in these generations, even though they are suffering, the Torah does not move from them, as it is stated: “They will not move from your mouth, or from the mouth of your descendants, or from the mouth of the descendants of your descendants…” (Isaiah 59:21). This is analogous to one who had a case come before the king, and he had advocates pleading on his behalf. So too, if a person performs mitzvot, and he is a learned person and one who performs acts of kindness, when the [heavenly] accuser is standing and prosecuting, advocates are standing opposite him and speaking in [the man’s] favor, as it is stated: “A man’s giving expands him” (Proverbs 18:16). What he does with the poor assists him. That is why it is stated: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2).
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (קהלת ה, יב יג): יֵשׁ רָעָה חוֹלָה רָאִיתִי תַּחַת הַשָּׁמֶשׁ עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ, וְאָבַד הָעשֶׁר הַהוּא בְּעִנְיַן רָע, אַשְׁרֵי אָדָם שֶׁהוּא עוֹמֵד בְּנִסְיוֹנוֹ, שֶׁאֵין בְּרִיָּה שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא מְנַסֶּה אוֹתָהּ, הֶעָשִׁיר מְנַסֵּהוּ אִם תְּהֵא יָדוֹ פְּתוּחָה לָעֲנִיִּים, וּמְנַסֶּה הֶעָנִי אִם יָכוֹל לְקַבֵּל יִסּוּרִין וְאֵינוֹ כּוֹעֵס, שֶׁנֶּאֱמַר (ישעיה נח, ז): וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. וְאִם עָמַד הֶעָשִׁיר בְּנִסְיוֹנוֹ וְעוֹשֶׂה צְדָקוֹת, הֲרֵי הוּא אוֹכֵל מָמוֹנוֹ בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא, וְהַקָּדוֹשׁ בָּרוּךְ הוּא מַצִּילוֹ מִדִּינָהּ שֶׁל גֵּיהִנֹּם, שֶׁנֶּאֱמַר (תהלים מא, ב): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה'. וְאִם עָמַד הֶעָנִי בְּנִסְיוֹנוֹ וְאֵינוֹ מְבַעֵט, הֲרֵי הוּא נוֹטֵל כִּפְלַיִם לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (תהלים יח, כח): כִּי אַתָּה עַם עָנִי תוֹשִׁיעַ. מִמִּי אַתָּה לָמֵד מֵאִיּוֹב שֶׁנִּתְיַסֵּר בָּעוֹלָם הַזֶּה וְשִׁלֵּם לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כִּפְלַיִם, שֶׁנֶּאֱמַר (איוב מב, י): וַיֹּסֶף ה' אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה. אֲבָל הֶעָשִׁיר שֶׁעֵינוֹ רָעָה הוֹלֵךְ הוּא וּמָמוֹנוֹ מִן הָעוֹלָם הַזֶּה, שֶׁנֶּאֱמַר (קהלת ה, יב): וְאָבַד הָעשֶׁר הַהוּא בְּעִנְיַן רָע, שֶׁעֵינוֹ רָעָה כְּנֶגֶד גַּבָּאֵי צְדָקָה, לָמָּה שֶׁגַּלְגַּל הוּא בָּעוֹלָם, לֹא מִי שֶׁהוּא עָשִׁיר הַיּוֹם עָשִׁיר לְמָחָר, וּמִי שֶׁהוּא עָנִי הַיּוֹם עָנִי לְמָחָר, אֶלָּא לָזֶה מוֹרִיד וְלָזֶה מַעֲלֶה, שֶׁנֶּאֱמַר (תהלים עה, ח): כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, בּוֹא וּרְאֵה יֵשׁ עשֶׁר שֶׁהוּא עוֹשֶׂה רַע לִבְעָלָיו וְיֵשׁ עשֶׁר שֶׁעוֹשֶׂה טוֹב לִבְעָלָיו. עוֹשֶׂה רַע לִבְעָלָיו זֶה עָשְׁרוֹ שֶׁל קֹרַח שֶׁהוּא הָיָה עָשִׁיר מִכָּל יִשְׂרָאֵל, וּכְתִיב (במדבר טז, לג): וַיֵּרְדוּ הֵם וְכָל אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה. דָּבָר אַחֵר, זֶה עָשְׁרוֹ שֶׁל הָמָן הָרָשָׁע, שֶׁנֶּאֱמַר (אסתר ה, יא): וַיְסַפֵּר לָהֶם הָמָן אֶת כְּבוֹד עָשְׁרוֹ, וּכְתִיב (אסתר ט, כה): וְתָלוּ אוֹתוֹ וְאֶת בָּנָיו עַל הָעֵץ. וְשֶׁהוּא טוֹב לִבְעָלָיו זֶה עָשְׁרוֹ שֶׁל יְהוֹשָׁפָט, שֶׁנֶּאֱמַר (דברי הימים ב יח, א): וַיְהִי לִיהוֹשָׁפָט עשֶׁר וְכָבוֹד לָרֹב, וּמֶה הָיָה לוֹ (דברי הימים ב יח, לא): וַיִּזְעַק יְהוֹשָׁפָט וַה' עֲזָרוֹ. וְיֵשׁ גְּבוּרָה שֶׁהִיא טוֹבָה לִבְעָלֶיהָ וְיֵשׁ שֶׁהִיא רָעָה לִבְעָלֶיהָ, טוֹבָה לִבְעָלֶיהָ זֶה דָּוִד, שֶׁכָּתוּב (שמואל א יח, ז): הִכָּה שָׁאוּל בַּאֲלָפָיו וְדָוִד בְּרִבְבֹתָיו, וּמִשָּׁם אֲהֵבוּהוּ כָּל יִשְׂרָאֵל, שֶׁנֶּאֱמַר (שמואל א יח, טז): וְכָל יִשְׂרָאֵל וִיהוּדָה אֹהֵב אֶת דָּוִד. רָעָה לִבְעָלֶיהָ זוֹ גְּבוּרָתוֹ שֶׁל גָּלְיַת, שֶׁהָיָה עוֹמֵד וּמְחָרֵף, וּמֶה הָיָה לוֹ שֶׁמֵּת כְּכֶלֶב, שֶׁנֶּאֱמַר (שמואל א יז, נא): וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי מֵת גִּבּוֹרָם וַיָּנֻסוּ. וְיֵשׁ חָכְמָה טוֹבָה לִבְעָלֶיהָ וְיֵשׁ רָעָה לִבְעָלֶיהָ, טוֹבָה לִבְעָלֶיהָ, זֶה יְהוֹשֻׁעַ, שֶׁנֶּאֱמַר (דברים לד, ט): וִיהוֹשֻׁעַ בִּן נוּן מָלֵא רוּחַ חָכְמָה, לְמָה הוּא דוֹמֶה, לְגִיפְיוֹן שֶׁמַּשְׁקֶה כָּל הַמְדִינָה וְהַכֹּל מְשַׁבְּחִין אוֹתוֹ, אָמַר לָהֶם אֶחָד שַׁבְּחוּ לַמַּעְיָן שֶׁמַּסְפִּיק לָזֶה. כָּךְ הָיוּ מְשַׁבְּחִים לִיהוֹשֻׁעַ שֶׁהָיָה מַשְׁקֶה כָּל יִשְׂרָאֵל מֵחָכְמָתוֹ, אָמַר לָהֶם שַׁבְּחוּ לְמשֶׁה שֶׁכָּךְ הֶעֱמִיד, שֶׁנֶּאֱמַר (דברים לד, ט): כִּי סָמַךְ משֶׁה אֶת יָדָיו עָלָיו. רָעָה לִבְעָלֶיהָ, זֶה בִּלְעָם, שֶׁנֶּאֱמַר (במדבר כד, טז): נְאֻם שֹׁמֵעַ אִמְרֵי אֵל, וּמֶה הָיָה לוֹ (במדבר לא, ח): וְאֶת בִּלְעָם בֶּן בְּעוֹר הָרְגוּ בֶּחָרֶב, לְכָךְ נֶאֱמַר: עשֶׁר שָׁמוּר לִבְעָלָיו לְרָעָתוֹ.
Another matter, “if you lend money to My people,” that is what is written: “There is a grave evil that I have seen under the sun: Wealth kept for its owner to his detriment. That wealth is lost in an ill-fated matter” (Ecclesiastes 5:12–13). Happy is the person who withstands his ordeal, as there is no person whom the Holy One blessed be He does not subject to an ordeal. He tests the wealthy as to whether he will be generous to the poor. He tests the poor as to whether he is able to withstand suffering without becoming angry, as it is stated: “And bring the wretched [merudim] poor to your home” (Isaiah 58:7).3The word merudim implies one who is lowly [yarud] in the sense of being contrite and humble (Matnot Kehuna). If the wealthy person withstands his ordeal and performs acts of charity, he will benefit from his wealth in this world, the principal remains intact for him in the World to Come, and the Holy One blessed be He rescues him from the sentence of Gehenna, as it is stated: “Happy is one who attends to the indigent; the Lord will deliver him in times of trouble” (Psalms 41:2). If the poor person withstands his ordeal and does not rebel, he will receive a double portion in the future, as it is stated: “The Lord added to Job double of everything that he had” (Job 42:10). But the wealthy man who is miserly, he and his wealth depart from this world, as it is stated: “That wealth is lost in an ill-fated matter” (Ecclesiastes 5:13), because he is miserly vis-à-vis the charity collectors. Why? Because there is a rotating wheel in the world; it is not the case that one who is wealthy today is wealthy tomorrow, and one who is poor today is poor tomorrow. Rather, He humbles this one and He elevates that one, as it is stated: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8).
Come and see: There is wealth that causes harm to its owner, and there is wealth that brings benefit to its owner. [Wealth that] causes harm to its owner, this is the wealth of Koraḥ, who was wealthier than all Israel, and it is written: “They, and everything that was theirs, descended alive into the abyss” (Numbers 16:33). Alternatively, it is the wealth of Haman the wicked, as it is stated: “Haman related to them the honor of his wealth,” (Esther 5:11), and it is written: “They hanged him and his sons on the gallows” (Esther 9:25). [Wealth] that brings benefit to its owner, this is the wealth of Yehoshafat, as it is stated: “Yehoshafat had abundant wealth and honor” (II Chronicles 18:1). What happened to him? “Yehoshafat cried out and the Lord aided him” (II Chronicles 18:31).
There is valor that benefits its possessor, and there is [valor] that is harmful for its possessor. [Valor that] benefits its possessor, this is David, as it is written: “Saul smote his thousands, and David his tens of thousands” (I Samuel 18:7). As a result, all of Israel loved him, as it is stated: “All of Israel and Judah loved David” (I Samuel 18:16). [Valor that is] harmful for its possessor, this is the valor of Goliath, who would stand and blaspheme. What happened to him? He died like a dog, as it is stated: “The Philistines saw that their hero had died, and they fled” (I Samuel 17:51).
There is wisdom that benefits its possessor, and there is [wisdom] that is harmful for its possessor. [Wisdom that] benefits its possessor, this is Joshua, as it is stated: “Joshua, son of Nun was filled with the spirit of wisdom” (Deuteronomy 34:9). To what was he comparable? To a pool that provides water for an entire city, and everyone praises it. One said to the others: ‘Praise the spring that feeds it.’ So too, they would praise Joshua, who would give all of Israel to drink from his wisdom. He said to them: ‘Praise Moses who produced this,’ as it is stated: “As Moses had placed his hands upon him” (Deuteronomy 34:9). [Wisdom that is] harmful for its possessor, this is Bilam, as it is stated: “The utterance of one who heard the sayings of God” (Numbers 24:16). What happened to him: “Bilam ben Beor, they killed by sword” (Numbers 31:8). That is why it is stated: “Wealth kept for its owner to his detriment.”
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִּכְתִיב (תהלים טו, ה): כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ, בּוֹא וּרְאֵה כָּל מִי שֶׁיֵּשׁ בּוֹ עשֶׁר וְנוֹתֵן צְדָקָה לָעֲנִיִּים וְאֵינוֹ מַלְוֶה בְּרִבִּית, מַעֲלִין עָלָיו כְּאִלּוּ קִיֵּם הַמִּצְווֹת כֻּלָּן, שֶׁנֶּאֱמַר: כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וְשֹׁחַד עַל נָקִי לֹא לָקָח עֹשֵׂה אֵלֶּה לֹא יִמּוֹט לְעוֹלָם, וּמִי הָיָה זֶה עוֹבַדְיָה, שֶׁהָיָה עָשִׁיר אַפּוֹטְרוֹפּוֹס שֶׁל אַחְאָב, שֶׁנֶּאֱמַר (מלכים א יח, ג): וַיִּקְרָא אַחְאָב אֶל עוֹבַדְיָה אֲשֶׁר עַל הַבָּיִת, וְהָיָה עָשִׁיר יוֹתֵר מִדַּאי וְהוֹצִיא כָּל מָמוֹנוֹ לִצְדָקָה, שֶׁהָיָה זָן אֶת הַנְּבִיאִים, כֵּיוָן שֶׁבָּא כָּל אוֹתוֹ הָרָעָה, הָיָה לֹוֶה בְּנֶשֶׁךְ מִן יְהוֹרָם בֶּן אַחְאָב, מַה שֶּׁהָיָה מַסְפִּיק לַנְּבִיאִים, זֶה קִיֵּם כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ אֲבָל יְהוֹרָם שֶׁהִלְוָה בְּרִבִּית, אָמַר הָאֱלֹהִים עַד עַכְשָׁו זֶה קַיָּם, יָבוֹא יֵהוּא וְיַהֲרֹג אוֹתוֹ, שֶׁנֶּאֱמַר (מלכים ב ט, כד): וְיֵהוּא מִלֵּא יָדוֹ בַקֶּשֶׁת וַיַּךְ אֶת יְהוֹרָם בֵּין זְרֹעָיו וַיֵּצֵא הַחֵצִי מִלִּבּוֹ, וְלָמָּה בֵּין זְרוֹעוֹתָיו וַיֵּצֵא מִלִּבּוֹ, לְפִי שֶׁהִקְשָׁה אֶת לִבּוֹ וּפָשַׁט יָדָיו לְקַבֵּל הָרִבִּית, לְקַיֵּים מַה שֶּׁנֶּאֱמַר (יחזקאל יח, יג): בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקַח וָחָי לֹא יִחְיֶה, לְכָךְ מַזְהִיר לָהֶם אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי. וְאַף בִּירוּשָׁלַיִם הָיוּ עוֹשִׂין כֵּן, שֶׁנֶּאֱמַר (ישעיה א, כב): כַּסְפֵּךְ הָיָה לְסִיגִים. וּמַה נַּעֲשָׂה לָהֶם (ירמיה ו, ל); כֶּסֶף נִמְאָס קָרְאוּ לָהֶם. וְכֵן (יחזקאל ז, יט): כַּסְפָּם בַּחוּצוֹת יַשְׁלִיכוּ, לָמָּה, עַל שֶׁעָבְרוּ עַל מַה שֶּׁכָּתוּב בַּתּוֹרָה (ויקרא כה, לז): אֶת כַּסְפְּךָ לֹא תִתֵּן לוֹ בְּנֶשֶׁךְ.
Another matter, “if you lend money to My people,” that is what is written: “He did not lend his money with usury” (Psalms 15:5). Come and see that anyone who has wealth and gives charity to the poor, and does not lend with interest, it is ascribed to him as though he fulfilled all the mitzvot, as it is stated: “He does not lend his money with usury, nor does he take bribes against the innocent. One who performs these will never stumble” (Psalms 15:5).
Who was [an example of] this? Ovadya, who was the wealthy steward of Ahab, as it is stated: “Ahab summoned Ovadya, who was over the household” (I Kings 18:3). He was exceptionally wealthy and he expended all his belongings for charity, as he would sustain the prophets.4See I Kings 18:4. When all that evil transpired,5The great famine described in I Kings chapter 18, which had been brought about by Elijah (see I Kings 17:1). he would borrow with interest from Yehoram son of Ahab, just enough to be sufficient for the prophets. He fulfilled: “He did not lend his money with usury.” However, Yehoram, who lent with interest, God said: ‘Does this one still exist? Let Yehu come and kill him,’ as it is stated: “Yehu drew his bow fully, and he smote Yehoram between his shoulders; the arrow came out from his heart” (II Kings 9:24). Why “between his shoulders; the arrow came out from his heart”? It is because he had hardened his heart and had extended his arms to collect the interest, to realize what is stated: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). That is why He cautions them: “If you lend money to My people…[you shall not impose interest upon him].”
In Jerusalem, too, they would do so, as it is stated: “Your silver has become dross [lesigim]” (Isaiah 1:22).6The verse is expounded to mean: Your money has become more [sagi], meaning that they collected interest. What happened to them? “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). Likewise, “they will cast their silver into the streets” (Ezekiel 7:19). Why? It is because they violated what is written in the Torah: “Do not give him your money with usury” (Leviticus 25:37).
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, כֵּיוָן שֶׁבָּנָה שְׁלֹמֹה אֶת הַבַּיִת אָמַר לְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּתְפִלָּתוֹ, רִבּוֹן הָעוֹלָם אִם יֵשׁ אָדָם שֶׁיִּתְפַּלֵּל לְפָנֶיךָ שֶׁתִּתֵּן לוֹ מָמוֹן, וְאַתָּה יוֹדֵעַ שֶׁרַע לוֹ, אַל תִּתֵּן לוֹ. וְאִם רָאִיתָ אָדָם נָאֶה בְּעָשְׁרוֹ תֵּן לוֹ, שֶׁנֶּאֱמַר (מלכים א ח, לט) (דברי הימים ב ו, ל): וְנָתַתָּה לָאִישׁ כְּכָל דְּרָכָיו אֲשֶׁר תֵּדַע אֶת לְבָבוֹ, לְפִי שֶׁבָּעוֹלָם הַזֶּה הָיוּ הָרְשָׁעִים עֲשִׁירִים וּנְתוּנִים בְּשַׁלְוָה וְהַשְׁקֵט וְהַצַּדִּיקִים עֲנִיִּים, אֲבָל לֶעָתִיד לָבוֹא כְּשֶׁיִּפְתַּח הַקָּדוֹשׁ בָּרוּךְ הוּא לַצַּדִּיקִים אוֹצְרוֹת גַּן עֵדֶן, הָרְשָׁעִים שֶׁאָכְלוּ נֶשֶׁךְ וְתַרְבִּית עֲתִידִין לִהְיוֹת נוֹשְׁכִין בְּשִׁנֵּיהֶם אֶת בְּשָׂרָם, שֶׁנֶּאֱמַר (קהלת ד, ה): הַכְּסִיל חֹבֵק אֶת יָדָיו וְאֹכֵל אֶת בְּשָׂרוֹ, וְהֵם אוֹמְרִים וּלְוַאי הָיִינוּ פּוֹעֲלִים וְהָיִינוּ טוֹעֲנִין בִּכְתֵפֵנוּ, וּלְוַאי שֶׁהָיִינוּ עֲבָדִים וְיִהְיֶה לָנוּ כָּךְ, שֶׁנֶּאֱמַר (קהלת ד, ו): טוֹב מְלֹא כַף נָחַת מִמְּלֹא חָפְנַיִם עָמָל וּרְעוּת רוּחַ, לְכָךְ נֶאֱמַר: אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמִי הֵם עַמְּךָ, אָמַר לָהֶם הָעֲנִיִּים, שֶׁנֶּאֱמַר (ישעיה מט, יג): כִּי נִחַם ה' עַמּוֹ וַעֲנִיָּו יְרַחֵם. מִדַּת בָּשָׂר וָדָם אִם הָיוּ לוֹ עֲנִיִּים קְרוֹבִים וְהוּא עָשִׁיר אֵינוֹ מוֹדֶה בָּהֶם, שֶׁנֶּאֱמַר (משלי יט, ז): כָּל אֲחֵי רָשׁ שְׂנֵאֻהוּ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, שֶׁנֶּאֱמַר (דברי הימים א כט, יב): וְהָעשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ, וְאֵינוֹ מְחוֹפֵף אֶלָּא עַל הָעֲנִיִּים, שֶׁנֶּאֱמַר (ישעיה יד, לב): כִּי ה' יִסַּד צִיּוֹן וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ, לְכָךְ נֶאֱמַר: אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, אָמַר דָּוִד רִבּוֹן הָעוֹלָם יֵשֵׁב עוֹלָמְךָ, שֶׁנֶּאֱמַר (תהלים סא, ח): יֵשֵׁב עוֹלָם לִפְנֵי אֱלֹהִים, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, אִם אֶעֱשֶׂה עוֹלָמִי שָׁוֶה, (תהלים סא, ח): חֶסֶד וֶאֱמֶת מַן יִנְצְרֻהוּ.
Another matter, “if you lend money to My people,” when Solomon built the Temple, he said to the Holy One blessed be He in his prayer: ‘Master of the universe, if there is a person who prays before You that You should give him money, and You know that it will be harmful for him, do not give it to him. If you see a person for whom wealth is becoming, give it to him,’ as it is stated: “You shall give that man according to his ways, as You know his heart” (I Kings 8:39; II Chronicles 6:30). In this world, the wicked are wealthy and live in tranquility and serenity, and the righteous are poor. But in the future, when the Holy One blessed be He will open the storehouses of the Garden of Eden for the righteous, the wicked who consumed usury [neshekh] and interest, will bite [noshekhin] their own flesh with their teeth, as it is stated: “The fool folds his hands, and eats his own flesh” (Ecclesiastes 4:5). They will say: ‘If only we had been laborers and we had carried on our shoulders. If only we had been slaves, and it would be like this for us,’ as it is stated: “A handful of tranquility is preferable to two handfuls of toil and herding wind” (Ecclesiastes 4:6). That is why it is stated: “If you lend money to My people…[you shall not impose interest upon him].”
Israel said before the Holy One blessed be He: ‘Who are your people?’ He said to them: ‘The poor,’ as it is stated: “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). The attribute of a flesh and blood [person] is that if one has poor relatives and he is wealthy, he does not acknowledge them, as it is stated: “All the brethren of the poor hate him” (Proverbs 19:7). But the Holy One blessed be He is not so, as it is stated: “The wealth and the honor are from before You” (I Chronicles 29:12), and He shelters only the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). That is why it is stated: “If you lend money to My people, [to the poor who is with you].” David said: ‘Master of the universe, let Your world be settled in peace,’ as it is stated: “May he abide before God forever” (Psalms 61:8). He said to him: ‘If I render My world equal, “kindness and truth, that they might preserve him”’ (Psalms 61:8).7Were everyone equal, there would be no opportunity to perform acts of kindness and charity.
לֹא תִהְיֶה לוֹ כְּנשֶׁה, אִם הִלְוִיתָ אוֹתוֹ לֹא תִדְחָקֶנוּ, שֶׁאִם יֵשׁ לוֹ שָׂדֶה אוֹ כָרֶם, לֹא תֹאמַר לוֹ טֹל לְךָ מָנֶה וַעֲשֵׂה מֵהֶם פְּרַקְמַטְיָא וּכְתֹב לִי אַפּוֹתִיקֵי עַל שָׂדְךָ אוֹ עַל כַּרְמֶךָ, לְמָחָר הוּא מַפְסִיד הַפְּרַקְמַטְיָא וְאַתָּה נוֹטֵל אֶת שָׂדֵהוּ אוֹ אֶת כַּרְמוֹ, לְכָךְ כְּתִיב: לֹא תִהְיֶה לוֹ כְּנשֶׁה, מִכָּאן אַתָּה לָמֵד שֶׁכָּל מִי שֶׁלּוֹקֵחַ רִבִּית אֵין יָרֵא אֱלֹהִים, וְכֵן יְחֶזְקֵאל אוֹמֵר (יחזקאל יח, יג): בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקָח וָחָי לֹא יִחְיֶה, מָשָׁל לְאֶחָד שֶׁהָיָה אִילוֹגִין שֶׁלּוֹ נִקְרָא לִפְנֵי הַדַּיָּן, אָמַר הַדַּיָּן עַד עַכְשָׁו הוּא קַיָּם, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא וָחָי לֹא יִחְיֶה נֶשֶׁךְ וְתַרְבִּית לָקָח. דָּבָר אַחֵר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי שֶׁחָיָה בְּרִבִּית בָּעוֹלָם הַזֶּה לֹא יִחְיֶה בָּעוֹלָם הַבָּא. וְהוֹלִיד בֵּן וְלֹא לָקַח רִבִּית, אָמְרוּ לוֹ אָבִיו הָיָה לוֹקֵחַ רִבִּית, אוֹמֵר לָהֶם מָה אִכְפַּת לִי וַאֲנִי כָּתַבְתִי (יחזקאל יח, כ): בֵּן לֹא יִשָֹּׂא בַּעֲוֹן הָאָב, הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אַתֶּם אוֹמְרִים שֶׁיָּמוּת הַבֵּן, אֲפִלּוּ אָבִיו אִם רָצָה לַעֲשׂוֹת תְּשׁוּבָה וְלִטֹּל לוֹ חַיִּים אֲנִי מְקַבְּלוֹ, שֶׁנֶּאֱמַר (יחזקאל יח, כא): וְהָרָשָׁע כִּי יָשׁוּב, אִם בְּכָל לְבָבוֹ הוּא שָׁב אֲנִי מְקַבְּלוֹ, לְפִיכָךְ נֶאֱמַר: לֹא תִהְיֶה לוֹ כְּנשֶׁה. (שמות כב, כד): לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ, לֹא הָיָה צָרִיךְ לוֹמַר אֶלָּא לֹא תָשִׂים, מַהוּ לֹא תְשִׂימוּן, אֵלּוּ הָעֵדִים וְהֶעָרֵב וְהַדַּיָּנִין וְהַסּוֹפֵר, שֶׁאִלּוּלֵי הֵם לֹא יִטֹּל כְּלוּם, לְפִיכָךְ לוֹקִים כֻּלָּם. וּמִנַּיִן שֶׁהַלֹּוֶה לוֹקֶה, שֶׁנֶּאֱמַר (דברים כג, כ): לֹא תַשִׁיךְ לְאָחִיךָ. לְמָה הָרִבִּית דּוֹמָה לְמִי שֶׁנְּשָׁכוֹ נָחָשׁ וְלֹא הִרְגִּישׁ מִי נְשָׁכוֹ וְלֹא יָדַע עַד שֶׁנִּתְבַּטְבֵּט עָלָיו, כָּךְ הָרִבִּית אֵין אָדָם מַרְגִּישׁ בּוֹ עַד שֶׁתִּתְבַּטְבֵּט עָלָיו.
“You shall not be as a creditor to him.” If you lent to him, do not pressure him. If he has a field or a vineyard, do not say to him: ‘Take a maneh,8One hundred zuz. invest it in business, and write a writ designating your field or your vineyard to guarantee repayment to me.’ The next day, he will lose his business investment and you will repossess his field or his vineyard. Therefore, it is written: “You shall not be as a creditor to him.” From here you learn that anyone who takes interest is not God-fearing.9This is based upon the verse: “Do not take interest or increase; you shall fear your God” (Leviticus 25:36). Some amend the text of the midrash such that it cites the verse from Leviticus (see Rabbi David Luria).
Likewise, Ezekiel says: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to one who had his indictment read before the judge. The judge said: ‘Is he still alive?’10He deserves to have been killed for his previous crimes. So too the Holy One blessed be He said: ‘Shall he live? He shall not live, he took usury and interest.’
Another matter, the Holy One blessed be He said: ‘One who subsisted from interest in this world will not live in the World to Come. He bore a son and he did not take interest.’11This is based on Ezekiel 18:14–17. After describing a man who takes interest, among other sins, and will die due to his transgressions, the prophet describes this sinner as having a son who does not commit the transgressions of his father, and as a result will not die. They said to Him:12The angels said to God. ‘His father would take usury.’ He said to them: ‘Why do I care? I wrote: “A son will not bear the iniquity of the father, the soul that sins, it will die”’ (Ezekiel 18:20). The Holy One blessed be He said to them: ‘You say that the son should die. Even the father, had he sought to repent and to reclaim his life, I would accept him, as it is stated: “But the wicked person, if he repents…[he shall surely live, he shall not die]” (Ezekiel 18:21); if he repents wholeheartedly, I accept him.’ That is why it is stated: “You shall not be as a creditor to him.”13This refers back to the statements above regarding the severity of this transgression.
“You shall not impose [lo tesimun] usury upon him” (Exodus 22:24). It should have said only “you shall not impose [lo tasim].”14In the singular. What is “you shall not impose [lo tesimun]”?15Why is it stated in the plural? These are the witnesses, the guarantor, the judges, and the scribe, as were it not for them, he would not take anything; therefore, they are all punished. From where is it derived that the borrower is punished? It is, as it is stated: “You shall not lend with interest [tashikh] to your brother” (Deuteronomy 23:20).16The term tashikh can also be translated such that the verse would mean: You shall not facilitate your brother taking interest. To what is interest comparable? To one whom a serpent bit, but he did not sense what had bitten him, and he did not discover it until [the venom] proliferated in him. So too, with interest, a person does not sense it until it proliferates upon him.
אִם חָבֹל תַּחְבֹּל, אָמַר לוֹ הָאֱלֹהִים אִם חַיָּב הוּא לְךָ אַף אַתָּה חַיָּב לִי, שֶׁנֶּאֱמַר (דברי הימים ב ו, לו): כִּי יֶחֶטְאוּ לָךְ כִּי אֵין אָדָם אֲשֶׁר לֹא יֶחֱטָא, שְׁנֵי דְבָרִים יֵשׁ כָּאן חָבֹל תַּחְבֹּל, לִמֶּדְךָ הַכָּתוּב שֶׁהוּא נוֹטֵל יָתֵד שֶׁל מַחֲרֵשָׁה הִשְׁכִּים הוּא הֱשִׁיבוֹ. כָּתוּב אֶחָד אוֹמֵר (שמות כב, כה): עַד בֹּא הַשֶּׁמֶשׁ תְּשִׁיבֶנּוּ לוֹ, וְכָתוּב אֶחָד אוֹמֵר (דברים כד, יג): כְּבוֹא הַשֶּׁמֶשׁ, אֱמֹר מֵעַתָּה שֶׁאַתָּה צָרִיךְ לְהַחֲזִיר לוֹ בַּמֶּה שֶׁיִּישַׁן, שֶׁאָמַר הַכָּתוּב: עַד בֹּא הַשֶּׁמֶשׁ, וּבַבֹּקֶר אַתָּה צָרִיךְ לְהַחֲזִיר לוֹ יָתֵד שֶׁל מַחֲרֵשָׁה, וְכֵן אַתָּה אוֹמֵר בְּפֹעֵל (דברים כד, טו): בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ, לָמָּה, (דברים כד, טו): כִּי עָנִי הוּא, וְאוֹמֵר (שמות כב, כו): כִּי הִוא כְסוּתֹה לְבַדָּהּ, שֶׁאֵין לוֹ (שמות כב, כו): בַּמֶּה יִשְׁכָּב, וְהוּא יוֹשֵׁב כָּל הַלַּיְלָה וִיהֵא צִנָּה פּוֹגַעַת בּוֹ וְהוּא צוֹעֵק אֵלַי וַאֲנִי עוֹנֶה אוֹתוֹ, שֶׁנֶּאֱמַר (שמות כב, כו): וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי. שְׁנֵי דְבָרִים יֵשׁ כָּאן דּוֹמִין זֶה לָזֶה, בְּשָׂכִיר כָּתוּב: בְּיוֹמוֹ תִּתֵּן שְׂכָרוֹ, כְּגוֹן שֶׁהָיָה מְהַלֵּךְ וְהַחֲמוֹר אַחֲרָיו, מָכְרוּ לוֹ אֲלֻמָּה אַחַת וּנְתָנָהּ בִּכְתֵפוֹ וְהַחֲמוֹר בָּא בַּדֶּרֶךְ אַחַר הָאֲלֻמָּה וּמְקַוֶּה לְאָכְלָהּ, מֶה עָשָׂה לוֹ אֲדוֹנוֹ קָשַׁר לוֹ הָאֲלֻמָּה לְמַעְלָה הֵימֶנּוּ, אָמְרוּ לוֹ רָשָׁע כָּל הַדֶּרֶךְ רָץ בִּשְׁבִילָהּ וְלֹא נְתַתָּהּ בְּפָנָיו, כָּךְ שָׂכִיר עָמֵל וּמִצְטָעֵר כָּל הַיּוֹם שֶׁהוּא מְקַוֶּה לִשְׂכָרוֹ וּמוֹצִיאוֹ רֵיקָם, וְכֵן כָּתוּב (דברים כד, טו): וְאֵלָיו הוּא נֹשֵׂא אֶת נַפְשׁוֹ.
“If you take your neighbor’s garment as collateral, you shall return it to him by the setting of the sun” (Exodus 22:25).
“If you take…collateral [ḥavol taḥbol].” God says to him: ‘Although he is indebted to you, you are indebted to Me,’ as it is stated: “When they sin against You, as there is no person who does not sin” (II Chronicles 6:36). There are two matters here, ḥavol taḥbol. The verse teaches you that if he takes the plowshare, he rises early and returns it.17If a creditor takes an essential item from the debtor that the debtor needs during the daytime, the creditor may take it by night but must return it before the debtor would start work during the day. This is derived from the phrase ḥavol taḥbol, as ḥavol means take, and taḥbol can be translated “give”. One verse says: “You shall return it to him by the setting of the sun,” and one verse says: “With the rising of the sun” (Deuteronomy 24:13).18The verse in Deuteronomy quoted here is often translated “with the setting of the sun,” but the midrash interprets it as referring to the rising of the sun (see Matnot Kehuna). On this basis you deduce that you must return to him an item in which he may sleep, as the verse said: “By the setting of the sun.” In the morning, you must return the plowshare to him.19The creditor must return the collateral by sundown if it is an item that the debtor would need to use at night, and by sunrise if it is an item that the debtor would need to use by day. Likewise, it states regarding the laborer: “On his day you shall give his wage” (Deuteronomy 24:15). Why? “Because he is a poor man” (Deuteronomy 24:15). And it says: “For that alone is his covering” (Exodus 22:26), as he does not have “in what shall he lie” (Exodus 22:26). He will be sitting all night and the cold will harm him. He will cry out to Me and I will answer him, as it is stated: “[It shall be that when he cries out to Me,] I will hear, as I am gracious” (Exodus 22:26).
There are two matters here that are similar to one another. Regarding a day laborer, it is written: “On his day you shall give his wage.” For example, one was walking with his donkey after him. They sold him one sheaf; he placed it on his shoulder, and the donkey came on the road after the sheaf, anticipating to eat it.20The man placed the sheaf on his shoulder so that the donkey would follow him because it anticipated eating the sheaf. What did his master do to it? He tied the sheaf above him. They said to him: ‘Wicked one, all this way it ran for it, and you did not place it before him?’ So too, the day laborer toils and suffers all day because he is anticipating his wage and [yet the employer] sends him away empty-handed. Likewise it is written: “And he has his heart set on it” (Deuteronomy 24:15).
וְשָׁמַעְתִּי כִּי חַנּוּן אָנִי, מַה כְּתִיב אַחֲרָיו (שמות כב, כז): אֱלֹהִים לֹא תְקַלֵּל. וּמָה עִנְיָן זֶה לָזֶה, אָמְרוּ רַבּוֹתֵינוּ מַעֲשֶׂה בְּאֶחָד שֶׁהָיָה לוֹ דִין וּבָא אֵצֶל הַדַּיָּן וְזִכָּה אוֹתוֹ, וּבָא וְיָצָא אוֹתוֹ שֶׁנִּזְדַּכָּה וְאָמַר פְּלוֹנִי הַשּׁוֹפֵט אֵין כְּמוֹתוֹ בָּעוֹלָם, אַחַר יָמִים הָיָה לוֹ דִּין וּבָא אֶצְלוֹ וְחִיְּבוֹ, יָצָא מִלְּפָנָיו וְאָמַר אֵין דַּיָּן שׁוֹטֶה הֵימֶנּוּ. אָמְרוּ לוֹ אֶתְמוֹל הָיָה מְשֻׁבָּח וְהַיּוֹם שׁוֹטֶה, לְכָךְ הִזְהִיר לְךָ הַכָּתוּב: אֱלֹהִים לֹא תְקַלֵּל, וְאִם קִלַּלְתָּ תְּבוּאָתְךָ אַתָּה מְקַלֵּל, שֶׁנֶּאֱמַר (שמות כב, כח): מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר, לְכָךְ נִכְתְּבוּ זֶה אַחַר זֶה. וְכֵן אַתָּה מוֹצֵא כְּשֶׁהַדַּיָּנִין מִתְקַלְּלִין הַתְּבוּאָה מִתְמַעֶטֶת, שֶׁנֶּאֱמַר (רות א, א): וַיְהִי בִּימֵי שְׁפֹט הַשֹּׁפְטִים וַיְהִי רָעָב בָּאָרֶץ, לְכָךְ נֶאֱמַר: מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר, לֹא תַפְרִישׁ מַעַשְׂרוֹת שֶׁלֹא כְּתִקְּנָן, לֹא תַפְרִישׁ מַעֲשֵׂר וְאַחַר כָּךְ תְּרוּמָה, וְלֹא מַעֲשֵׂר שֵׁנִי וְאַחַר כָּךְ מַעֲשֵׂר רִאשׁוֹן, לְכָךְ נֶאֱמַר: לֹא תְאַחֵר. וְאִם הִפְרַשְׁתָּם כְּתִקְּנָן, בָּנִים זְכָרִים אֲנִי נוֹתֵן לְךָ, שֶׁנֶּאֱמַר (שמות כב, כח): בְּכוֹר בָּנֶיךָ תִּתֶּן לִי, שֶׁבְּכוֹרֵי יִשְׂרָאֵל בַּמִּדְבָּר הָיוּ כֹּהֲנִים, שֶׁנֶּאֱמַר (שמות כד, ה): וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל, וּכְשֶׁחָטְאוּ בָּעֵגֶל הוֹצִיאָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְהֶעֱמִיד לְוִיִם תַּחְתָּם, שֶׁכֵּן הוּא אוֹמֵר (במדבר ג, יב): וַאֲנִי לָקַחְתִּי אֶת הַלְוִיִם תַּחַת כָּל בְּכוֹר, לְכָךְ נֶאֱמַר: בְּכוֹר בָּנֶיךָ תִּתֶּן לִי.
“For that alone is his covering, it is his garment for his skin; in what shall he lie? It shall be that when he cries out to Me, I will hear, as I am gracious” (Exodus 22:26).
“You shall not curse judges, and a prince among your people you shall not revile” (Exodus 22:27).
“I will hear, as I am gracious.” What is written thereafter? “You shall not curse judges” (Exodus 22:27). What does this matter have to do with that? Our Rabbis said: There was an incident involving one who had a court case and came before the judge, and he exonerated him. The one who was exonerated emerged and said: ‘Judge so and so, there is no one like him in the world.’ Some time later, he had a court case and came before him, and he declared him liable. He emerged from before him and said: ‘There is no judge more foolish than he is.’ They said to him: ‘Yesterday he was praiseworthy and today a fool?’ That is why the verse cautions you: “You shall not curse judges.” If you curse, you are cursing your crops,21The punishment for cursing a judge is that one will have a poor crop. as it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay” (Exodus 22:28). That is why they are written one after the other.
Likewise you find that when judges are cursed, the crops diminish, as it is stated: “It was in the days when the judges judged [shefot hashofetim],22The midrash interprets this phrase to mean “it was in the days of judging the judges.” there was a famine in the land” (Ruth 1:1). That is why it is stated: “The surfeit of your crop and the outpouring of your juices you shall not delay.” Do not tithe improperly. Do not separate the tithe and then teruma, and not the second tithe and then the first tithe. That is why it says: “You shall not delay.” But if you separate them properly, I will grant you male children, as it is stated: “The firstborn of your sons you shall give to Me” (Exodus 22:28), as in the wilderness, the firstborn of Israel were priests, as it is stated: “He sent the young men of the children of Israel [and they sacrificed burnt offerings]” (Exodus 24:5). When they sinned with the Calf, the Holy One blessed be He removed them and installed the Levites in their place, as it says: “I have taken the Levites…in place of every firstborn” (Numbers 3:12). That is why it is stated: “The firstborn of your sons you shall give to Me.”
כֵּן תַּעֲשֶׂה לְשֹׁרְךָ, (ויקרא כב, כז): וּמִיּוֹם הַשְּׁמִינִי וְהָלְאָה, וְכֵן כְּתִיב (שמות כב, כט): בַּיּוֹם הַשְּׁמִינִי תִּתְּנוֹ לִי, וְאִם נָתַתָּ אֵין אַתָּה נוֹתֵן מִשֶּׁלְךָ אֶלָא מִשֶּׁלִּי, וְכֵן הוּא אוֹמֵר (דברי הימים א כט, יד): כִּי מִמְךָ הַכֹּל וּמִיָּדְךָ נָתַנּוּ לָךְ, וְאִם עָשִׂיתָ כֵּן (שמות כב, ל): וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי, וְכֵן כְּתִיב (ירמיה ב, ג): קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה, כְּשֵׁם שֶׁהָעֲרֵמָה הַזֹּאת עוֹמֶדֶת וְהַכֹּהֵן יוֹרֵד לְתוֹכָהּ וְנוֹטֵל מִתּוֹכָהּ הַתְּרוּמָה, כָּךְ עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעוֹלָם עֲרֵמָה וְנָטַל אֲבוֹתֵינוּ שֶׁהֵם תְּרוּמָתוֹ, שֶׁנֶּאֱמַר: קֹדֶשׁ יִשְׂרָאֵל לַה' רֵאשִׁית תְּבוּאָתֹה. וּלְכָךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל בִּשְׁבִיל שֶׁאַתֶּם תְּרוּמָה אֵין לָכֶם רְשׁוּת לֶאֱכֹל טְרֵפָה, שֶׁנֶּאֱמַר (שמות כב, ל): וּבָשָׂר בַּשָֹּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִכוּן אֹתוֹ, לָמָּה לַכֶּלֶב, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא חַיָּבִים אַתֶּם לַכְּלָבִים, שֶׁבְּשָׁעָה שֶׁהָרַגְתִּי בְּכוֹרֵי מִצְרַיִם וְהָיוּ הַמִּצְרִיִּים יוֹשְׁבִין כָּל הַלַּיְלָה וְקוֹבְרִין מֵתֵיהֶם וְהַכְּלָבִים נוֹבְחִין לָהֶם וּלְיִשְׂרָאֵל אֵינָן נוֹבְחִין, שֶׁנֶּאֱמַר (שמות יא, ז): וּלְכֹל בְּנֵי יִשְׂרָאֵל לֹא יֶחֱרַץ כֶּלֶב לְשֹׁנוֹ, לְפִיכָךְ אַתֶּם חַיָּבִים לַכְּלָבִים, שֶׁנֶּאֱמַר: לַכֶּלֶב תַּשְׁלִכוּן אֹתוֹ, מַה הַכְּלָבִים אֶחָד נוֹבֵחַ וְכֻלָּם מִתְקַבְּצִים וְנוֹבְחִים עַל חִנָּם, אֲבָל אַתֶּם לֹא תִהְיוּ כֵן, מִפְּנֵי שֶׁאַתֶּם אַנְשֵׁי קֹדֶשׁ, שֶׁנֶּאֱמַר: וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי.
“So you shall do to your bull and to your flock; seven days it shall be with its mother, on the eighth day you shall give it to Me” (Exodus 22:29).
“You shall be holy people to Me; you shall not eat flesh of a mauled animal in the field; you shall cast it to the dog” (Exodus 22:30).
“So you shall do to your bull,” “from the eighth day on [it may be accepted as an offering made by fire to the Lord]” (Leviticus 22:27). Likewise, it is written: “On the eighth day you shall give it to Me.”23Just as in Leviticus the meaning of the verse is that from the eighth day and on the animal is acceptable as an offering, that is the meaning here as well; the verse is not stating that one is required to offer it on the eighth day. If you give, you are not giving from yours, but from Mine.24The midrash interprets the phrase “you shall give it to Me” as though it said “you shall give it; it is Mine.” Likewise it says: “For everything comes from You, and from Your hand we have given to You” (I Chronicles 29:14). If you do so, “you shall be holy people to Me” (Exodus 22:30). Likewise it is written: “Israel is sacred to the Lord, the first of His crop” (Jeremiah 2:3). Just as this pile of grain, it stands and the priest descends into it and takes teruma from its midst, so too, the Holy One blessed be He made the world into a pile and took our ancestors, who are His teruma, as it is stated: “Israel is sacred to the Lord, the first of His crop.”25Teruma is also referred to as the first of the crop (see Deuteronomy 18:4).
Consequently, the Holy One blessed be He said to Israel: ‘Because you are teruma, you do not have permission to eat a mauled animal,’ as it is stated: “You shall not eat flesh of a mauled animal in the field; you shall cast it to the dog.” Why to a dog? The Holy One blessed be He said: ‘You owe it to the dogs, for when I killed the Egyptian firstborn and the Egyptians were sitting all night and burying their dead, the dogs were barking at them, but they did not bark at Israel, as it is stated: “But for all the children of Israel, a dog will not whet its tongue” (Exodus 11:7). Therefore, you owe it to the dogs, as it is stated: “You shall cast it to the dog.” Dogs, when one barks all of them gather and bark for nothing, but you shall not do so, because you are sacred people, as it is stated: “You shall be holy people to Me.”’
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (ירמיה ו, ל): כֶּסֶף נִמְאָס קָרְאוּ לָהֶם, בְּשָׁעָה שֶׁגָּלוּ יִשְׂרָאֵל מִירוּשָׁלַיִם הוֹצִיאוּ אוֹתָם הַשֹּׂוֹנְאִין בְּקוֹלָרִין וְהָיוּ אֻמּוֹת הָעוֹלָם אוֹמְרִים אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ בָּאֻמָּה הַזּוֹ, שֶׁנֶּאֱמַר: כֶּסֶף נִמְאָס קָרְאוּ לָהֶם, מַה הַכֶּסֶף הַזֶּה נִצְרָף וְנַעֲשָׂה כְּלִי וְשׁוּב נִצְרָף וְנַעֲשָׂה כְּלִי וְכֵן פְּעָמִים הַרְבֵּה וּבָאַחֲרוֹנָה הָאָדָם פּוֹרְכוֹ בְּיָדוֹ וְאֵינוֹ נַעֲשָׂה עוֹד לִמְלָאכָה, כֵּן יִשְׂרָאֵל הָיוּ אוֹמְרִים שֶׁאֵין לָהֶם תְּקוּמָה, שֶׁמְּאָסָן הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: כֶּסֶף נִמְאָס קָרְאוּ לָהֶם, כֵּיוָן שֶׁשָּׁמַע יִרְמְיָה זֶה בָּא לוֹ אֵצֶל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמַר לוֹ רִבּוֹן הָעוֹלָם אֱמֶת שֶׁמָּאַסְתָּ אֶת בָּנֶיךָ, הֲדָא הוּא דִכְתִיב (ירמיה יד, יט); הֲמָאֹס מָאַסְתָּ אֶת יְהוּדָה אִם בְּצִיּוֹן גָּעֲלָה נַפְשֶׁךָ מַדּוּעַ הִכִּיתָנוּ וְאֵין לָנוּ מַרְפֵּא, מָשָׁל לְאֶחָד שֶׁהָיָה מַכֶּה לְאִשְׁתּוֹ אָמַר לוֹ שׁוֹשְׁבִינָהּ עַד מָתַי אַתָּה מַכֶּה אוֹתָהּ, אִם לְגָרְשָׁהּ אַתָּה רוֹצֶה הַכֵּה אוֹתָהּ עַד שֶׁתָּמוּת, וְאִם אֵין אַתָּה רוֹצֶה אוֹתָהּ לָמָּה אַתָּה מַכֶּה אוֹתָהּ, אָמַר לוֹ אֲפִלּוּ כָּל פָּלָטִין שֶׁלִּי חָרֵב לְאִשְׁתִּי אֵינִי מְגָרֵשׁ. כָּךְ אָמַר יִרְמְיָה לְהַקָּדוֹשׁ בָּרוּךְ הוּא אִם לְגָרְשֵׁנוּ אַתָּה רוֹצֶה הַכֵּה אוֹתָנוּ עַד שֶׁנָּמוּת, שֶׁנֶּאֱמַר (איכה ה, כב): כִּי אִם מָאֹס מְאַסְתָּנוּ קָצַפְתָּ עָלֵינוּ עַד מְאֹד, וְאִם לָאו מַדּוּעַ הִכִּיתָנוּ וְאֵין לָנוּ מַרְפֵּא. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֲפִלּוּ אֲנִי מַחֲרִיב עוֹלָמִי אֵינִי מְגָרֵשׁ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (ירמיה לא, לו): כֹּה אָמַר ה' אִם יִמַּדוּ שָׁמַיִם מִלְּמַעְלָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אַף עַל פִּי כֵן תְּנַאי הִתְנֵיתִי עִמָּהֶם אִם יֶחֶטְאוּ יְהֵא בֵּית הַמִּקְדָּשׁ מִתְמַשְׁכֵּן עֲלֵיהֶם, שֶׁנֶּאֱמַר (ויקרא כו, יא): וְנָתַתִּי מִשְׁכָּנִי בְּתוֹכְכֶם, אַל תְּהֵי קוֹרֵא מִשְׁכָּנִי אֶלָּא מַשְׁכּוֹנִי. וְכֵן בִּלְעָם אוֹמֵר (במדבר כד, ה): מַה טֹּבוּ אֹהָלֶיךָ יַעֲקֹב מִשְׁכְּנֹתֶיךָ יִשְׂרָאֵל, שְׁנֵי מַשְׁכּוֹנוֹת. וְנִקְרְאוּ אֹהָלֶיךָ כְּשֶׁהֵם בְּנוּיִים, וּמִשְׁכְּנֹתֶיךָ כְּשֶׁהֵם חֲרֵבִים, לֹא מִפְּנֵי שֶׁאֲנִי חַיָּב לְעוֹבְדֵי כּוֹכָבִים אֲנִי מְמַשְׁכֵּן לָהֶם מִשְׁכָּנִי, אֶלָּא עֲוֹנוֹתֵיהֶם גָּרְמוּ לָכֶם שֶׁאֲמַשְׁכֵּן לָהֶם מִקְדָּשִׁי, אִלּוּלֵי כֵן לָמָּה אֲנִי חַיָּב, שֶׁנֶּאֱמַר (ישעיה נ, א): כֹּה אָמַר ה' אֵיזֶה סֵפֶר כְּרִיתוּת אִמְכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר מָכַרְתִּי אֶתְכֶם לוֹ הֵן בַּעֲוֹנוֹתֵיכֶם נִמְכַּרְתֶּם וּבְפִשְׁעֵיכֶם שֻׁלְחָה אִמְּכֶם, וְכֵן הִתְנֵיתִי עִם משֶׁה עֲלֵיהֶם, שֶׁנֶּאֱמַר: אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי עִמָּךְ לֹא תִהְיֶה לוֹ כְּנשֶׁה, וְאִם תַּעֲבְרוּ עַל הַמִּצְווֹת הָאֵלּוּ, אֲנִי מְמַשְׁכֵּן שְׁתֵּי מַשְׁכּוֹנוֹת, שֶׁנֶּאֱמַר: אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ, אָמַר לוֹ משֶׁה, וּלְעוֹלָם הֵם מְמֻשְׁכָּנִים, אָמַר לוֹ לָאו, אֶלָּא עַד בֹּא הַשֶּׁמֶשׁ, עַד שֶׁיָּבוֹא מָשִׁיחַ, שֶׁנֶּאֱמַר (מלאכי ג, כ): וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא.
Another matter, “if you lend money to My people,” that is what is written: “Rejected silver they called them [as the Lord has rejected them]” (Jeremiah 6:30). When Israel was exiled from Jerusalem, the enemies took them out in chains and the nations of the world were saying: ‘The Holy One blessed be He does not want this nation,’ as it is stated: “Rejected silver they called them.” Just as silver is refined and crafted into a vessel, and again refined and crafted into a vessel, and likewise several times, but the last time the person crumbles it in his hand and it is no longer used in crafting, so too, they would say of Israel that they have no possibility of recovery because the Holy One blessed be He has rejected them, as it is stated: “Rejected silver they called them.”
When Jeremiah heard this, he came to the Holy One blessed be He, and said to Him: ‘Master of the universe, is it true that You have rejected your children?’ That is what is written: “Have You rejected Judah, has Your soul despised Zion? Why have You smitten us and we have no cure?” (Jeremiah 14:19). This is analogous to one who would beat his wife. Her friend said to him: ‘Until when will you continue to beat her? If you wish to divorce her, beat her until she dies. If you do not wish to divorce her, why are you beating her?’ [The husband] said to him: ‘Even if my entire palace is destroyed, I will not divorce my wife.’ So too, Jeremiah said to the Holy One blessed be He: ‘If you wish to send us away, smite us until we die, as it is stated: “For, You have rejected us, You have been exceedingly angry with us” (Lamentations 5:22). If not, why have you smitten us and there is no cure?’ The Holy One blessed be He said to him: ‘Even if I were to destroy My world, I will not send Israel away,’ as it is stated: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel]” (Jeremiah 31:36).26Just as the heavens and the foundations of the earth cannot be measured, so God will not spurn all the descendants of Israel.
Rather, the Holy One blessed be He said: ‘Nevertheless, I have stipulated a condition with them. If they sin, the Temple will be taken as collateral for them, as it is stated: “I will place My abode [mishkani] among you”’ (Leviticus 26:11); do not read it as My abode [mishkani], but rather, as My collateral [mashkoni]. Likewise Bilam said: “How goodly are your tents, Jacob, your dwellings [mishkenotekha], Israel” (Numbers 24:5) – two instances of collateral.27This is based on the fact that the word dwellings [mishkenotekha] is in plural. The allusion is to the two Temples, which were destroyed as a form of collection of debt due to Israel’s sins. They are called “your tents,” when they are built, and your dwellings [mishkenotekha] when they are destroyed. ‘It is not because I have a debt to the idolaters that I give them My Sanctuary as collateral, but rather your iniquities cause Me to give them My Temple as collateral. Were it not so, what debt do I have to them?’ As it is stated: “So said the Lord: Where is the your mother's writ of divorce with which I sent her away, or to whom among My creditors did I sell you? Behold, for your iniquities you were sold, and for your transgressions your mother was sent away” (Isaiah 50:1). ‘And so I stipulated with Moses in their regard, as it is stated: “If you lend money to My people, to the poor who is with you, you shall not be as a creditor to him.” But if you violate these mitzvot, I will take two instances of collateral, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol].”’28The double term ḥavol taḥbol implies two instances of the taking of collateral, representing the destruction of the two Temples. Moses said to Him: ‘Will they forever be taken as collateral?’ He said to him: ‘No, only until “the setting of the sun”’ – until Messiah comes, as it is stated: “But the sun will shine for you, those who fear My name, a sun of righteousness and healing” (Malachi 3:20).
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (משלי כח, ח): מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ וְתַרְבִּית לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, יֵשׁ אָדָם שֶׁהוּא עָשִׁיר וּמַלְוֶה בְּרִבִּית וּמְכַנֵּס מָמוֹן הַרְבֵּה וְהוּא מֵת בְּלֹא בָנִים וְכָל הַמָּמוֹן שֶׁלּוֹ נִכְנַס לְטִמְיוֹן, מָה הַמֶּלֶךְ עוֹשֶׂה בְּאוֹתוֹ מָמוֹן, בּוֹנֶה בִּימְסָאוֹת וּמֶרְחֲצָאוֹת וְאִיצְטַבָּאוֹת וּבָתֵּי כִסְאוֹת, כְּדֵי שֶׁיְהֵא לְצָרְכֵי הָעֲנִיִּים, הֱוֵי: לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ. דָּבָר אַחֵר, מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ, זֶה עֵשָׂו הָרָשָׁע שֶׁהוּא מַלְוֶה בְּנֶשֶׁךְ וְתַרְבִּית, וּלְמִי הוּא מַכְנִיס כָּל הַמָּמוֹן, לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: לְחוֹנֵן דַּלִּים, וְנֶאֱמַר (יחזקאל לט, י): וְשָׁלְלוּ אֶת שֹׁלְלֵיהֶם וּבָזְזוּ אֶת בֹּזְזֵיהֶם, לְפִיכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל שֶׁלֹא יַלְווּ בְּרִבִּית כְּדֵי שֶׁלֹא יֹאכְלוּ אֲחֵרִים אֶת נִכְסֵיהֶם, הֲרֵי אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי אֶת הֶעָנִי.
Another matter, “if you lend money to My people,” that is what is written: “One who increases his wealth through usury and interest amasses it for the sake of one who is gracious to the indigent” (Proverbs 28:8). There is a person who is wealthy, and he lends with interest and amasses much money, but he dies without children and all his money enters the royal treasury. What does the king do with that money? He constructs platforms, bathhouses, benches, and lavatories for the use of the poor. That is, “amasses it for the sake of one who is gracious to the indigent.”
Another matter, “one who increases his wealth through usury,” this is Esau the wicked, who was a lender with usury and interest. For whom did he accrue this money? For Israel, as it is stated: “For the sake of one who is gracious to the indigent.” And it is stated: “They will plunder their plunderers and loot their looters” (Ezekiel 39:10). That is why the Holy One blessed be He cautioned Israel not to lend with interest, so that others will not consume their belongings. That is, “if you lend money to My people, to the poor.”
דָּבָר אַחֵר, לֹא תִהְיֶה לוֹ כְּנשֶׁה, הֲדָא הוּא דִּכְתִיב (משלי יט, יז): מַלְוֵה ה' חוֹנֵן דָּל וּגְמֻלוֹ יְשַׁלֶּם לוֹ, עַד הֵיכָן (משלי כב, ז): עֶבֶד לֹוֶה לְאִישׁ מַלְוֶה. דָּבָר אַחֵר, אֶת הֶעָנִי עִמָּךְ, אֵין בָּעוֹלָם קָשֶׁה מִן הָעֲנִיּוּת, שֶׁהוּא קָשֶׁה מִכָּל יִסּוּרִין שֶׁבָּעוֹלָם, אָמְרוּ רַבּוֹתֵינוּ, כָּל הַיִּסּוּרִין לְצַד אֶחָד וְהָעֲנִיּוּת לְצַד אֶחָד. רְצוֹנְךָ לֵידַע בֹּא וּרְאֵה, כְּשֶׁהָיָה הַשָֹּׂטָן מְקַטְרֵג אִיּוֹב לְהַקָּדוֹשׁ בָּרוּךְ הוּא וְאוֹמֵר לוֹ נָתַתָּ לוֹ מָמוֹן וּבָנִים וְאַתָּה חָס עֲלֵיהֶם, שֶׁנֶּאֱמַר (איוב א, י): הֲלֹא אַתָּה שַׂכְתָּ בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל אֲשֶׁר לוֹ, וְאוֹמֵר (איוב א, ט): הֲחִנָּם יָרֵא אִיּוֹב אֱלֹהִים, (איוב א, יא): וְאוּלָם שְׁלַח נָא יָדְךָ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מָה אַתָּה רוֹצֶה עֲנִיּוּת אוֹ יִסּוּרִין, אָמַר לוֹ אִיּוֹב רִבּוֹן הָעוֹלָם מְקַבֵּל אֲנִי עָלַי כָּל יִסּוּרִין שֶׁבָּעוֹלָם וְלֹא עֲנִיּוּת, כְּשֶׁאֵצֵא לַשּׁוּק וְאֵין בְּיָדִי פְּרוּטָה לִקְנוֹת מָה אוֹכַל. כֵּיוָן שֶׁנִּתְיַסֵּר מַה כְּתִיב הִתְחִיל צוֹוֵחַ כְּנֶגֶד מִדַּת הַדִּין, שֶׁנֶּאֱמַר (איוב כג, ג): מִי יִתֵּן יָדַעְתִּי וְאֶמְצָאֵהוּ. אָמַר לוֹ אֱלִיהוּא מָה אַתָּה צוֹוֵחַ לֹא אָמַרְתָּ שֶׁאֵינְךָ מְבַקֵּשׁ הָעֲנִיּוּת אֶלָּא הַיִּסּוּרִין, לֹא אַתָּה שֶׁבָּחַרְתָּ הַיִּסּוּרִין, שֶׁנֶּאֱמַר (איוב לו, כא): הִשָּׁמֶר לְךָ אַל תֵּפֶן אֶל אָוֶן כִּי עַל זֶה בָּחַרְתָּ מֵעֹנִי, לְכָךְ קָשָׁה הָעֲנִיּוּת מִכָּל הַיִּסּוּרִין, לְכָךְ נֶאֱמַר: אֶת הֶעָנִי עִמָּךְ, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא דַּיּוֹ עֲנִיּוּתוֹ אֶלָּא שֶׁאַתָּה נוֹטֵל הֵימֶנּוּ רִבִּית, הֱוֵי: אֶת הֶעָנִי עִמָּךְ.
Another matter, “you shall not be as a creditor to him,” that is what is written: “One who cares for the poor lends to the Lord, and He will pay his reward.” (Proverbs 19:17). To what extent? “A borrower is a servant to a man who lends” (Proverbs 22:7).
Another matter, “to the poor who is with you,” there is nothing in the world as harsh as poverty, as it is harsher than all the suffering in the world. Our Rabbis said: All forms of suffering on one side, and poverty on the other. If it is your wish to know, come and see: When the accuser was denouncing Job to the Holy One blessed be He and saying to Him: ‘You gave him money and children and You protect them, as it is stated: “[Satan answered the Lord…] Have You not sheltered him, his household, and everything that is his?” (Job 1:9-10), and it says: “Is it for nothing that Job reveres God?” (Job 1:9); “however, extend Your hand now”’ (Job 1:11), the Holy One blessed be He said to [Job]: ‘What do you prefer, poverty or suffering?’ Job said to Him: ‘Master of the universe, I accept upon myself all the suffering in the world, but not poverty, for when I go out to the marketplace and I do not have in my possession a peruta with which to purchase, what will I eat?’ After he suffered, what is written? He began railing against the attribute of justice, as it is stated: “If only I could know and find Him” (Job 23:3). Elihu said to him: ‘Why are you shouting? Did you not say that you do not seek poverty, but rather, suffering? Was it not you who chose the suffering, as it is stated: “Beware, do not turn to injustice, for you have chosen this over poverty”?’ (Job 36:21). Thus, poverty is harsher than all types of suffering. That is why it is stated: “To the poor who is with you.” The Holy One blessed be He said: ‘Is his poverty not enough, such that you are taking interest from him?’ That is, “to the poor who is with you.”
דָּבָר אַחֵר, אֶת הֶעָנִי עִמָּךְ, לֹא עִמָּךְ הוּא הֶעָנִי אֶלָּא עִמִּי הוּא, וְכֵן אָמַר דָּוִד (תהלים יח, כח): כִּי אַתָּה עַם עָנִי תוֹשִׁיעַ, אֵין מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּמִדַּת בָּשָׂר וָדָם, מִדַּת בָּשָׂר וָדָם מִי שֶׁהוּא עָשִׁיר וְיֵשׁ לוֹ קָרוֹב עָנִי אֵינוֹ מוֹדֶה בּוֹ, רוֹאֶה קְרוֹבוֹ נִטְמַן מִפָּנָיו שֶׁהוּא מִתְבַּיֵּשׁ לְהָשִׂיחַ עִמּוֹ לְפִי שֶׁהוּא עָנִי, וְכֵן שְׁלֹמֹה אוֹמֵר (משלי יט, ז): כָּל אֲחֵי רָשׁ שְׂנֵאֻהוּ, וְאוֹמֵר (משלי יד, כ): גַּם לְרֵעֵהוּ יִשָׂנֵא רָשׁ, וְכֵן אִיּוֹב אָמַר (איוב יט, יד): חָדְלוּ קְרוֹבָי וגו'. וְאִם הָיָה עָשִׁיר הַכֹּל נִדְבָּקִים בּוֹ וְאוֹהֲבִים אוֹתוֹ, שֶׁנֶּאֱמַר (משלי יד, כ): וְאֹהֲבֵי עָשִׁיר רַבִּים. אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, מִי הֵם עִמּוֹ, הָעֲנִיִּים, רוֹאֶה לֶעָנִי וְנִדְבַּק בּוֹ. רְצוֹנְךָ לֵידַע רְאֵה מַה כְּתִיב (ישעיה סו, ב): כֹּה אָמַר ה' הַשָּׁמַיִם כִּסְאִי, מַה כְּתִיב אַחֲרָיו (ישעיה סו, ב): וְאֶל זֶה אַבִּיט אֶל עָנִי וגו'. וְכֵן משֶׁה אוֹמֵר לְיִשְׂרָאֵל (דברים ז, ז): לֹא מֵרֻבְּכֶם חָשַׁק ה', וּכְתִיב (דברים ז, ז): כִּי אַתֶּם הַמְעַט מִכָּל הָעַמִּים. וּכְשֶׁיִּתְרַצֶּה לְצִיּוֹן עַל מִי הוּא מְרַחֵם תְּחִלָּה, עַל הָעֲנִיִּים, שֶׁנֶּאֱמַר (ישעיה יד, לב): כִּי ה' יִסַּד צִיּוֹן וּבָהּ יֶחֱסוּ עֲנִיֵּי עַמּוֹ, וְכֵן (ישעיה מט, יג): כִּי נִחַם ה' עַמּוֹ וַעֲנִיָּו יְרַחֵם, הֱוֵי: אֶת הֶעָנִי עִמָּךְ, אֵין הֶעָנִי עִמְּךָ אֶלָּא עִמִּי, לְכָךְ נֶאֱמַר: כִּי אַתָּה עַם עָנִי תוֹשִׁיעַ. לֹא תְשִׂימוּן עָלָיו נֶשֶׁךְ, לֹא תִנְשֹׁךְ אֶת הֶעָנִי כְּשֵׁם שֶׁנָּשַׁךְ הַנָּחָשׁ אֶת הָאָדָם וַעֲקָרוֹ לוֹ וּלְתוֹלְדוֹתָיו, וְכֵן אַתָּה לֹא תִרְאֶה אֶת הֶעָנִי שֶׁיֵּשׁ לוֹ בָּתִּים אוֹ שָׂדוֹת אוֹ כְרָמִים אוֹ עֶבֶד אוֹ אָמָּה וְאַתָּה עוֹקֵף עָלָיו וְנוֹטְלוֹ הֵימֶנּוּ, לְכָךְ כְּתִיב: לֹא תִהְיֶה לוֹ כְּנשֶׁה, לֹא תִנְשְׁכֶנּוּ, לֹא תִהְיֶה כְּנָחָשׁ שֶׁהוּא עָרוּם לְרָעָה. (ויקרא כה, לו): אַל תִּקַּח מֵאִתּוֹ נֶשֶׁךְ וְתַרְבִּית וְיָרֵאתָ מֵאֱלֹהֶיךָ, וְלֹא תֹאמַר לוֹ שְׁאַל לְךָ אֲנִי מַלְוֶה אוֹתְךָ וּלְמָחָר רִבִּית עוֹלָה וְאַתָּה נוֹטֵל אֶת שֶׁלּוֹ וּמַעֲלֶה אֲנִי עָלֶיךָ שֶׁחָבַלְתָּ בּוֹ, שֶׁנֶּאֱמַר: אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ, מִיכָּן אַתָּה לָמֵד שֶׁכָּל מִי שֶׁנּוֹטֵל רִבִּית מִיִּשְׂרָאֵל אֵינוֹ יָרֵא מִן הַמָּקוֹם. מָשָׁל לְמִי שֶׁרָצַח וֶהֱבִיאוּהוּ לִפְנֵי הַשִּׁלְטוֹן, כֵּיוָן שֶׁקָּרָא אֶת נוֹטָרִין שֶׁלּוֹ אָמַר עַד עַכְשָׁו חָי. כָּךְ כָּל מִי שֶׁנּוֹטֵל רִבִּית מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ עָשָׂה אֶת כָּל הָרָעוֹת וְהָעֲבֵרוֹת שֶׁבָּעוֹלָם, שֶׁנֶּאֱמַר (יחזקאל יח, יג): בְּנֶשֶׁךְ נָתַן וְתַרְבִּית לָקַח, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר עַד עַכְשָׁו הוּא חָי. (יחזקאל יח, יג): וָחָי לֹא יִחְיֶה אֵת כָּל הַתּוֹעֵבוֹת הָאֵלֶּה עָשָׂה מוֹת יוּמָת דָּמָיו בּוֹ יִהְיֶה, אֲבָל מִי שֶׁהוּא מַלְוֶה בְּלֹא רִבִּית מַעֲלֶה עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא כְּאִלּוּ עָשָׂה כָּל הַמִּצְווֹת, שֶׁנֶּאֱמַר (תהלים טו, ה): כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וגו'.
Another matter, “to the poor who is with you,” the poor man is not with you, but rather, he is with Me.29This is expounded because the verse states: “If you lend money to My people [ami], to the poor who is with you.” The word for “My people [ami]” can be vocalized imi, meaning with me. Thus, the verse is stating that the poor, who are “with Me,” should also be with you, in the sense that you should have compassion for them (Etz Yosef). Likewise, David said: “For You rescue the poor people” (Psalms 18:28). The attributes of the Holy One blessed be He are not like the attribute of mankind. The attribute of mankind is that if someone is wealthy and he has a poor relative, he does not acknowledge him. He sees his relative and hides from him because he is embarrassed to converse with him because he is poor. Likewise Solomon says: “All the brethren of the poor hate him” (Proverbs 19:7). And he says: “The poor is hated even by his friend” (Proverbs 14:20). Likewise, Job said: “My relatives have departed” (Job 19:14). But if one is wealthy, everyone cleaves to him and loves him, as it is stated: “But the lovers of the wealthy are many” (Proverbs 14:20). But the Holy One blessed be He is not so. Who are His people? The poor. He sees a poor man and cleaves to him. If you would like to know, see what is written: “So said the Lord: The heavens are My throne…” (Isaiah 66:1). What is written thereafter? “But to this I will look, to the poor….” (Isaiah 66:2). Likewise, Moses says to Israel: “Not because you are more numerous…did the Lord desire [you]” (Deuteronomy 7:7), and it is written: “For you are the fewest of all the peoples” (Deuteronomy 7:7). When He becomes reconciled with Zion, upon whom will He have mercy first? It will be upon the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). Likewise, “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). That is, “to the poor who is with you.” The poor man is not with you, but rather, he is with Me. That is why it is stated: “For You rescue the poor people” (Psalms 18:28).
“You shall not impose usury [neshekh] upon him.” Do not bite [tinshokh] the poor man like the serpent bit Adam the first man and uprooted him and his descendants.30The serpent is described as having bitten Adam because it harmed him by speaking with its mouth (Etz Yosef). Likewise, you shall not see that the poor man has houses, fields, vineyards, a slave, or a maidservant and seek ways to take it from him. That is why it is written: “You shall not be a creditor [kenoshe] to him.” Do not bite him [tinshekhenu]; do not be like a serpent that is cunning to do evil.
“Do not take from him usury or interest; you shall fear your God” (Leviticus 25:36). Do not say to him: ‘Request of me, I will lend to you,’ and the next day the interest rises, and you take what is his. I ascribe to you as though you injured [ḥavalta] him, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25). From here you learn that anyone who takes interest from an Israelite does not fear the Omnipresent. This is analogous to one who murdered and they brought him before the governor. When he reads his indictment, he says: ‘Is he still alive?’31This criminal should already have been put to death. So too, anyone who takes interest, the verse ascribes to him as though he committed all the evil and the transgressions in the world, as it is stated: “He gave with usury and took interest” (Ezekiel 18:13). The Holy One blessed be He says: ‘Is he still alive? “Shall he live? He shall not live. All these abominations he performed, he shall be put to death, his blood shall be upon him”’ (Ezekiel 18:13). However, one who lends without interest, the Holy One blessed be He considers it for him as though he performed all the mitzvot, as it is stated: “He does not lend his money with usury…. [One who performs these will never stumble]” (Psalms 15:5).
דָּבָר אַחֵר, אֶת הֶעָנִי עִמָּךְ, הֲדָא הוּא דִכְתִיב (תהלים עה, ח): כִּי אֱלֹהִים שֹׁפֵט זֶה יַשְׁפִּיל וְזֶה יָרִים, לְמָה דּוֹמֶה הָעוֹלָם הַזֶּה, לְגַלְגַּל שֶׁבַּגִּנָּה כְּלֵי חֶרֶס שֶׁבּוֹ הַתַּחְתּוֹנִים עוֹלִים מְלֵאִים וְהָעֶלְיוֹנִים יוֹרְדִין רֵיקָנִין, כָּךְ לֹא כָּל מִי שֶׁהוּא עָשִׁיר הַיּוֹם הוּא עָשִׁיר לְמָחָר, וְלֹא מִי שֶׁהוּא עָנִי הַיּוֹם עָנִי לְמָחָר, לָמָּה שֶׁגַּלְגַּל הוּא בָּעוֹלָם. (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, אָמַר רַבִּי אַחָא גַּלְגַּל הוּא בָּעוֹלָם, שֶׁנֶּאֱמַר (משלי כ, כו): מְזָרֶה רְשָׁעִים מֶלֶךְ חָכָם וַיָּשֶׁב עֲלֵיהֶם אוֹפָן, וְאֵין אוֹפָן אֶלָּא גַּלְגַּל, שֶׁנֶּאֱמַר (שמות יד, כה): וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו. אַשְׁרָיו כָּל מִי שֶׁיָּדוֹ פְּשׁוּטָה לַעֲנִיִּים, רְאֵה מַה כְּתִיב (משלי כב, ב): עָשִׁיר וָרָשׁ נִפְגָּשׁוּ עֹשֵׂה כֻלָּם ה', וְכֵן (משלי כט, יג): רָשׁ וְאִישׁ תְּכָכִים נִפְגָּשׁוּ מֵאִיר עֵינֵי שְׁנֵיהֶם ה', הֶעָנִי קָנָה חַיֵּי הָעוֹלָם הַזֶּה וְהֶעָשִׁיר קָנָה חַיֵּי הָעוֹלָם הַבָּא, וְעָנִי שֶׁפָּשַׁט יָדוֹ וְאֵין בַּעַל הַבַּיִת רוֹצֶה לִתֵּן לוֹ עֹשֵׂה כֻלָּם ה', מִי שֶׁעָשָׂה אֶת זֶה עָשִׁיר הוּא עָתִיד לַעֲשׂוֹתוֹ עָנִי, וּמִי שֶׁעָשָׂה אֶת זֶה עָנִי הוּא עָתִיד לַעֲשׂוֹתוֹ עָשִׁיר, אֵין לְךָ מִדָּה קָשָׁה מִן הָעֲנִיּוּת, שֶׁכָּל מִי שֶׁהוּא מְדֻקְדָּק בַּעֲנִיּוּת כְּאִלּוּ דְּבוּקִין בּוֹ כָּל יִסּוּרִים שֶׁבָּעוֹלָם וּכְאִלּוּ בָּאוּ עָלָיו כָּל הַקְּלָלוֹת שֶׁבְּמִשְׁנֵה תוֹרָה, וְאָמְרוּ רַבּוֹתֵינוּ אִלּוּ נִתְקַבְּצוּ כָּל יִסּוּרִין לְצַד אֶחָד וְהָעֲנִיּוּת לְצַד אֶחָד, הָעֲנִיּוּת מַכְרַעַת לְכֻלָּן. לֹא תִהְיֶה לוֹ כְּנשֶׁה, בּוֹא וּרְאֵה כָּל מִי שֶׁהוּא מַלְוֶה בְּרִבִּית עוֹבֵר עַל כָּל הָעֲבֵרוֹת שֶׁבַּתּוֹרָה וְאֵינוֹ מוֹצֵא מִי שֶׁיְלַמֵּד עָלָיו זְכוּת, כֵּיצַד אָדָם שֶׁחָטָא אַחַת מִכָּל הָעֲבֵרוֹת וְעוֹמֵד לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בַּדִּין, הַמַּלְאָכִים עוֹמְדִין, אֵלּוּ מְלַמְּדִים זְכוּת וְאֵלּוּ מְלַמְּדִים חוֹבָה, שֶׁנֶּאֱמַר (דברי הימים ב יח, יח); רָאִיתִי אֶת ה' יוֹשֵׁב עַל כִּסְאוֹ וְכָל צְבָא הַשָּׁמַיִם עֹמְדִים עַל יְמִינוֹ וּשְׂמֹאלוֹ. אֲבָל מִי שֶׁמַּלְוֶה לְיִשְׂרָאֵל בְּרִבִּית אֵין אֶחָד מֵהֶם מְלַמֵּד לוֹ זְכוּת, שֶׁנֶּאֱמַר (יחזקאל יח, יג): בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקַח וָחָי לֹא יִחְיֶה. וְכָל אָדָם מִיִּשְׂרָאֵל שֶׁמַּלְוֶה לַחֲבֵרוֹ וְאֵינוֹ נוֹטֵל רִבִּית כְּאִלּוּ קִיֵּם כָּל הַמִּצְווֹת, שֶׁכֵּן דָּוִד אוֹמֵר (תהלים טו, א): ה' מִי יָגוּר בְּאָהֳלֶךָ, וּכְתִיב (תהלים טו, ה): כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ וגו'.
Another matter, “to the poor who is with you,” that is what is written: “But it is God who is the Judge; He humbles this one and elevates that one” (Psalms 75:8). To what is this world similar? To a wheel in a garden. The earthenware vessels in it, the lower ones ascend full and the upper ones descend empty. So too, not everyone who is wealthy today is wealthy tomorrow, and not everyone who is poor today, is poor tomorrow. Why? It is because the world is like a wheel. “For it is due to [biglal] this matter” (Deuteronomy 15:10); Rabbi Aḥa said: The world is a wheel [galgal], as it is stated: “A wise king scatters the wicked, and he turns an ofan upon them.” (Proverbs 20:26). Ofan means nothing other than wheel, as it is stated: “He removed the wheel [ofan] of his chariots” (Exodus 14:25).
Happy is anyone whose hand is extended to the poor. See what is written: “Wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). And likewise, “The poor and the deceitful man meet; the Lord enlightens the eyes of both of them” (Proverbs 29:13). The poor man acquired life in this world and the wealthy man acquired life in the World to Come. But the poor man who extends his hand but the homeowner does not want to give to him, “the Lord is the maker of them all.” The One who made this one wealthy is destined to make him poor, and the One who made this one poor is destined to make him wealthy. There is no attribute harsher than poverty, as anyone who is suffering in poverty, it is as though all the suffering in the world adheres to him and as though all the curses in the book of Deuteronomy have come upon him. Our Rabbis said: Had all forms of suffering gathered on one side and poverty on the other side, poverty would tip the scales against all of them.
“You shall not be as a creditor to him.” Come and see that anyone who lends with interest violates all the transgressions in the Torah and does not find anyone who will come to his defense. How so? If a person sinned, and violated one of the sins, and stands before the Holy One blessed be He in judgment, the angels stand, these speak in his defense, and those speak against him, as it is stated: “I saw the Lord sitting on His throne, and all the host of the heavens attending on His right and His left” (II Chronicles 18:18). However, for one who lends to an Israelite with interest, not one of them will speak in his defense, as it is stated: “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). Any Israelite who lends another and does not take interest, it is as though he fulfilled all the mitzvot, as David says: “A psalm by David. Lord, who will reside in Your tent? (Psalms 15:1), and it is written: “He does not give his money with usury… (Psalms 15:5).
דָּבָר אַחֵר, לֹא תִהְיֶה לוֹ כְּנשֶׁה, הֲדָא הוּא דִכְתִיב (תהלים קיב, ה): טוֹב אִישׁ חוֹנֵן וּמַלְוֶה יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט, בּוֹא וּרְאֵה כָּל בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹוִין זֶה מִזֶּה, הַיּוֹם לֹוֶה מִן הַלַּילָה וְהַלַּיְלָה מִן הַיּוֹם, וְאֵינָן דָּנִין זֶה עִם זֶה כַּבְּרִיוֹת, שֶׁנֶּאֱמַר (תהלים יט, ג): יוֹם לְיוֹם יַבִּיעַ אֹמֶר. הַלְּבָנָה לֹוָה מִן הַכּוֹכָבִים וְהַכּוֹכָבִים מִן הַלְּבָנָה, וּכְשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא רוֹצֶה אֵינָם יוֹצְאִים, שֶׁנֶּאֱמַר (איוב ט, ז): הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם. הָאוֹר לֹוֶה מִן הַשֶּׁמֶשׁ וְהַשֶּׁמֶשׁ מִן הָאוֹר, שֶׁנֶּאֱמַר (חבקוק ג, יא): שֶׁמֶשׁ יָרֵחַ עָמַד זְבֻלָה. הַחָכְמָה לֹוָה מִן הַבִּינָה וְהַבִּינָה מִן הַחָכְמָה, שֶׁנֶּאֱמַר (משלי ז, ד): אֱמֹר לַחָכְמָה אֲחֹתִי אָתְּ. הַשָּׁמַיִם לֹוִין מִן הָאָרֶץ וְהָאָרֶץ מֵהַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים כח, יב): יִפְתַּח ה' לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם. הַחֶסֶד לֹוֶה מִן הַצְּדָקָה וְהַצְּדָקָה מִן הַחֶסֶד, שֶׁנֶּאֱמַר (משלי כא, כא); רֹדֵף צְדָקָה וָחָסֶד. הַתּוֹרָה לֹוָה מִן הַמִּצְווֹת וְהַמִּצְווֹת מִן הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ז, ב): שְׁמֹר מִצְוֹתַי, בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לֹוִין זֶה מִזֶּה וְעוֹשִׂים שָׁלוֹם זֶה עִם זֶה בְּלֹא דְבָרִים, בָּשָׂר וָדָם לֹוֶה מֵחֲבֵרוֹ וּמְבַקֵּשׁ לְבָלְעוֹ בְּרִבִּית וּבְגָזֵל, וְאֵלּוּ שֶׁנּוֹטְלִין רִבִּית אוֹמְרִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא לָמָּה אֵין אַתָּה נוֹטֵל מֵעוֹלָמְךָ שָׂכָר שֶׁהַבְּרִיּוֹת בְּתוֹכוֹ, שְׂכַר הָאָרֶץ שֶׁאַתָּה מַשְׁקֶה, שְׂכַר הַצְּמָחִים שֶׁאַתָּה מַעֲלֶה, שְׂכַר הַמְּאוֹרוֹת שֶׁאַתָּה מֵאִיר, שְׂכַר הַנְּשָׁמָה שֶׁנָּפַחְתָּ, שְׂכַר הַגּוּף שֶׁאַתָּה שׁוֹמֵר. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא רְאוּ כַּמָּה הִלְוֵיתִי וְאֵינִי נוֹטֵל רִבִּית, וּמַה הִלְוְתָה הָאָרֶץ וְאֵינָהּ נוֹטֶלֶת רִבִּית, אֶלָּא אֲנִי נוֹטֵל הַקֶּרֶן שֶׁהִלְוֵיתִי וְהִיא נוֹטֶלֶת אֶת שֶׁלָּהּ, שֶׁנֶּאֱמַר (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וְהָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, אוֹי לְמִי שֶׁנּוֹטֵל רִבִּית, מַה נֶּאֱמַר בּוֹ (יחזקאל יח, יג): בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקַח וָחָי לֹא יִחְיֶה. מָשָׁל לְמֶלֶךְ שֶׁפָּתַח לְאֶחָד אוֹצָרוֹ הִתְחִיל מוֹנֶה בּוֹ עֲנִיִּים, הוֹרֵג בּוֹ אַלְמָנוֹת, מְבַזֶּה בּוֹ אֶבְיוֹנִים, מַפְשִׁיט בּוֹ בְּנֵי אָדָם וְעוֹשֶׂה אוֹתָם עֲרֻמִּים, וְעָשָׂה בוֹ חָמָס וְגָזֵל וּמְמַלֵּא אוֹתוֹ שֶׁקֶר, וּמַפְסִיד אוֹצָרוֹ שֶׁל מֶלֶךְ. כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹתֵחַ אוֹצָרוֹת וְנוֹתֵן לַבְּרִיּוֹת מִכַּסְפּוֹ וּזְהָבוֹ שֶׁהֵם שֶׁלּוֹ, שֶׁנֶּאֱמַר (חגי ב, ח); לִי הַכֶּסֶף וְלִי הַזָּהָב, הִתְחִיל עָנִי שֶׁהוּא לֹוֶה מִן הֶעָשִׁיר, נוֹטֵל הֵימֶנּוּ רִבִּית. הוֹרֵג בּוֹ אַלְמָנוֹת, אִם לָוְתָה מִמֶּנּוּ אַלְמָנָה הֲרֵי הוּא דּוֹחֲקָהּ לִטֹּל הֵימֶנָּהּ רִבִּית. מְבַזֶּה בּוֹ אֶבְיוֹנִים, אִם בִּקְשׁוּ מִמֶּנּוּ צְדָקָה הֲרֵי הוּא מְדַקְדֵּק עִמָּהֶם, וְהָאֱלֹהִים אוֹמֵר (משלי יז, ה): לֹעֵג לָרָשׁ חֵרֵף עֹשֵׂהוּ. מַפְשִׁיט בּוֹ עֲרֻמִּים, אִם חַיָּב לוֹ מָנֶה אוֹ יוֹתֵר נוֹטֵל טַלִּיתוֹ הֵימֶנּוּ וְיוֹשֵׁב עָרוֹם וּמִתְבַּיֵּשׁ. וְעוֹשֶׂה בּוֹ חָמָס וְגָזֵל, שֶׁהֵם מוֹסְרִים בְּיָדוֹ מַשְׁכּוֹנָם וְהוּא בּוֹלְעָם, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר (ישעיה לג, א): הוֹי שׁוֹדֵד וְאַתָּה לֹא שָׁדוּד. הַקָּדוֹשׁ בָּרוּךְ הוּא נָתַן לוֹ מָמוֹן שֶׁל אֱמֶת וְעוֹשֶׂה אוֹתוֹ שֶׁקֶר, שֶׁנֶּאֱמַר (הושע י, יג): חֲרַשְׁתֶּם רֶשַׁע עַוְלָתָה קְצַרְתֶּם, לְכָךְ אַתֶּם עוֹבְרִים מִן הָעוֹלָם, שֶׁנֶּאֱמַר (משלי י, כה): כַּעֲבוֹר סוּפָה וְאֵין רָשָׁע, לְכָךְ הַקָּדוֹשׁ בָּרוּךְ הוּא מַזְהִיר בַּתּוֹרָה: אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, וְאִם אֵינוֹ מְשַׁלֵּם לְךָ דַּיֶּךָ שֶׁאֲנִי קוֹרֵא אוֹתוֹ רָשָׁע, שֶׁנֶּאֱמַר (תהלים לז, כא): לֹוֶה רָשָׁע וְלֹא יְשַׁלֵּם וְצַדִּיק חוֹנֵן וְנוֹתֵן, זֶה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁמַּזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִם חָבֹל תַּחְבֹּל שַׂלְמַת רֵעֶךָ, הַחֲזִירֵהוּ לוֹ שֶׁלֹא יִצְעַק לְפָנַי, שֶׁנֶּאֱמַר (שמות כב, כו): וְהָיָה כִּי יִצְעַק אֵלַי. וְכֵן דָּוִד אוֹמֵר (שמות מא, ב): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל. וְכֵן שְׁלֹמֹה אוֹמֵר (משלי כב, כב): אַל תִּגְזָל דָּל כִּי דַל הוּא, לָמָּה (משלי כב, כג): כִּי ה' יָרִיב רִיבָם וְקָבַע אֶת קֹבְעֵיהֶם נָפֶשׁ.
Another matter, “you shall not be as a creditor to him,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). Come and see all the creations of the Holy One blessed be He borrow from one another. The day borrows from the night, and the night borrows from the day,32In the summer the day is longer than the night, and is thought of as having borrowed time from the night; in the winter, the opposite is the case. but they do not litigate with each other like people, as it is stated: “Day to day gives utterance; [night to night renders understanding]” (Psalms 19:3).33The following verse states: “There is no talk, nor are there words; their voice is not heard.” The moon borrows from the stars and the stars borrow from the moon,34When the moon is full the light of the stars is somewhat obscured; when the moon is very small or not visible, the light of the stars seems brighter. and when the Holy One blessed be He wishes, they do not emerge, as it is stated: “Who says to the sun and it does not shine, and seals the stars” (Job 9:7). The light borrows from the sun and the sun borrows from the light,35The midrash considers there to be a light that brightens the world that is not from the sun. At times it shines for longer before the sun rises and at times it shines for less time before the sun rises (see Yefe Toar). as it is stated: “The sun, the moon stand in their abode, [by the light of Your arrows they will go, at the shining of Your glittering spear]” (Habakkuk 3:11).
Wisdom borrows from understanding and understanding borrows from wisdom,36Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions. Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens,37Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). Kindness borrows from charity and charity borrows from kindness,38Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa (see Etz Yosef). as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvot borrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2).
The creations of the Holy One blessed be He borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be He: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’ The Holy One blessed be He says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’39God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7).
Woe is he who takes interest. What is stated in his regard? “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to a king who opened his storehouse for someone. [The man] began tormenting the poor with it, killing widows with it, demeaning the indigent, stripping people and causing them to be naked. He performed villainy and robbery with it, he filled it with deceit, and caused the loss of the king’s storehouse. So too, the Holy One blessed be He opens storehouses and gives His creations from His silver and His gold, as they are His, as it is stated: “Mine is the silver and Mine is the gold” (Haggai 2:8). The poor man begins borrowing from the wealthy man; he takes interest from him. He kills widows with it; if a widow borrows from him, he pressures her and takes interest from her. He demeans the indigent; if they ask him for charity, he is very exacting with them. God says: “One who mocks the poor reviles his Maker” (Proverbs 17:5). He strips the naked with it; if he owes him a maneh or more, he takes his garment from him and he sits there naked and is humiliated. He performs villainy and robbery with it; they hand him their collateral and he consumes them. The Holy One blessed be He says: “Woe is to you who pillages and you were not pillaged” (Isaiah 33:1). The Holy One blessed be He gave him money of truth, and he renders it deceit, as it is stated: “You plowed wickedness, you reaped iniquity” (Hosea 10:13). Therefore, you will pass from the world, as it is stated: “When the storm passes, there are no wicked” (Proverbs 10:25).
Therefore the Holy One blessed be He cautions in the Torah: “If you lend money to My people.” If he does not repay you, let it suffice for you that I call him wicked, as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21). This is the Holy One blessed be He, who cautions Israel and says to them: “If you take your neighbor’s garment as collateral,” return it to him so he does not cry out before Me, as it is stated: “It will be when he cries to Me, [I will hear, as I am gracious]” (Exodus 22:26). Likewise, David says: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2). Likewise, Solomon says: “Do not rob the impoverished, as he is impoverished” (Proverbs 22:22). Why? “For the Lord will fight their battle and will deprive those who deprive them of life” (Proverbs 22:23).
אֱלֹהִים לֹא תְקַלֵּל, רַבִּי מֵאִיר אָמַר עַל הַכֹּל הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא, עַל דַּיָּינֵי יִשְׂרָאֵל שֶׁהֵם מְלַמְּדִים אוֹתָן מִשְׁפָּט, וְעַל הַנָּשִׂיא, שֶׁנֶּאֱמַר: אֱלֹהִים לֹא תְקַלֵל, וְכֵן אַתָּה מוֹצֵא שֶׁלֹא לָקָה קֹרַח וַעֲדָתוֹ אֶלָּא עַל שֶׁפָּשַׁט יָדוֹ בְּמשֶׁה וְאַהֲרֹן. וְכֵן אַנְשֵׁי יְרוּשָׁלַיִם לָקוּ עַל שֶׁבִּזּוּ הַנְּבִיאִים, שֶׁנֶּאֱמַר (דברי הימים ב לו, טז): וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי אֱלֹהִים, וּכְתִיב (ירמיה ה, ד): חִזְּקוּ פְנֵיהֶם מִסֶּלַע מֵאֲנוּ לָשׁוּב. לְכָךְ הִזְהִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עַל כְּבוֹדָן שֶׁל זְקֵנִים וְשֶׁל צַדִּיקִים. וְכֵן הוּא אוֹמֵר (משלי א, ו): לְהָבִין מָשָׁל וּמְלִיצָה דִּבְרֵי חֲכָמִים וְחִידֹתָם, לָמָּה הִזְהִיר עֲלֵיהֶם לְפִי שֶׁהֵם מַזְהִירִים אֶת יִשְׂרָאֵל מִן עֲבוֹדַת כּוֹכָבִים, עַל כֵּן נֶאֱמַר (שמות כג, יג): וּבְכֹל אֲשֶׁר אָמַרְתִּי אֲלֵיכֶם תִּשָּׁמֵרוּ וְשֵׁם אֱלֹהִים אֲחֵרִים לֹא תַזְכִּירוּ, מַה כְּתִיב אַחֲרָיו (שמות כג, יז): שָׁלשׁ פְּעָמִים בַּשָּׁנָה, קָבַע אֱלֹהִים שְׁלשָׁה רְגָלִים, חַג הַמַּצּוֹת, שֶׁבּוֹ עָשָׂה נִסִּים לָהֶם בְּמִצְרַיִם; חַג הַקָּצִיר, שֶׁבּוֹ נִתְּנָה תּוֹרָה לְיִשְׂרָאֵל, שֶׁאוֹכְלִים מִפֵּרוֹתֶיהָ בָּעוֹלָם הַזֶּה, שֶׁנֶּאֱמַר (משלי ח, יט): טוֹב פִּרְיִי מֵחָרוּץ וּמִפָּז; חַג הָאָסִיף, שֶׁבּוֹ הָאֱלֹהִים מְמַלֵּא בָּתֵּיהֶם בְּרָכָה, שֶׁנֶּאֱמַר (משלי ג, ט): כַּבֵּד אֶת ה' מֵהוֹנֶךָ, לְכָךְ הוּא אוֹמֵר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ.
“You shall not curse judges, [and a prince among your people you shall not revile]” (Exodus 22:27). Rabbi Meir said: Above all, the Holy One blessed be He cautioned regarding the judges of Israel, who teach them justice, and regarding the king, as it is stated: “Do not curse judges, [and a prince among your people you shall not revile].”40Although it is forbidden to curse anyone, the Torah singles out judges and kings and states that one may not curse them. Likewise you find that Koraḥ and his congregation were punished only because he extended his hand against Moses and Aaron. Likewise, the people of Jerusalem were punished because they demeaned the prophets, as it is stated: “They would insult the messengers of God” (II Chronicles 36:16), and it is written: “They have hardened their faces more than a rock, they refused to repent” (Jeremiah 5:3). That is why the Holy One blessed be He cautioned regarding the honor of the elders and the righteous.
Likewise it says: “To understand proverbs and aphorisms, the words of the wise and their riddles” (Proverbs 1:6). Why did He caution in their regard?41Why did God caution that one must be careful to honor the elders and the righteous? It is because they caution Israel against idol worship. That is why it is stated: “And everything that I have said to you, you shall observe, and the name of other gods you shall not mention” (Exodus 23:13).42The implication is that if all of the commands in the preceding passage are observed, including the command not to curse judges, which is based on the respect due to elders, the people will not come to worship idols. What is written thereafter? “Three times a year” (Exodus 23:17). God established three pilgrimage festivals: the festival of unleavened bread, on which He performed miracles on their behalf in Egypt; the festival of the harvest, on which the Torah was given to Israel, whose fruits they eat in this world, as it is stated: “My fruit is better than gold and fine gold” (Proverbs 8:19); the festival of the ingathering, on which God fills their houses with blessing, as it is stated: “Honor the Lord with your wealth [and with the first fruits of all your produce]” (Proverbs 3:9). That is why it says: “The choicest first fruits of your land [you shall bring to the house of the Lord]” (Exodus 23:19).43The command regarding the pilgrimage festival appears right after the verse regarding idol worship because traveling to the Temple for the pilgrimage festival will also help to prevent idol worship. Alternatively, it is because one who denigrates the festivals is comparable to one who worships idols (see Pesaḥim 118a).
דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, הֲדָא הוּא דִכְתִיב (משלי כח, כב): נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶה קַיִן שֶׁהִבְהִיל עַצְמוֹ לִטֹּל הָעוֹלָם, כֵּיצַד כְּשֶׁהָיָה עִם אָחִיו, שֶׁנֶּאֱמַר (בראשית ד, ח): וַיְהִי בִּהְיוֹתָם בַּשָֹּׂדֶה, אָמְרוּ זֶה לָזֶה בּוֹא וְנַחֲלֹק הָעוֹלָם, אָמַר קַיִן טֹל אַתָּה אֶת הַמִּטַּלְטְלִין וַאֲנִי הַקַּרְקָעוֹת, וְחָלְקוּ בֵּינֵיהֶם, נָטַל הֶבֶל אֶת הַמִּטַּלְטְלִין וְקַיִן אֶת הַקַּרְקָעוֹת, וְחָשַׁב לְהוֹצִיאוֹ מִן הָעוֹלָם, הָיָה הֶבֶל מְהַלֵּךְ בָּעוֹלָם וְקַיִן רוֹדְפוֹ, אָמַר לוֹ צֵא מִתּוֹךְ שֶׁלִּי, וְהָיָה הוֹלֵךְ לֶהָרִים, וְאוֹמֵר צֵא מִתּוֹךְ שֶׁלִּי, עַד שֶׁעָמַד עָלָיו וַהֲרָגוֹ, הֱוֵי: נִבְהָל לַהוֹן אִישׁ רַע עָיִן, זֶה קַיִן, שֶׁהָיְתָה עֵינוֹ רָעָה בְּאָחִיו, (משלי כח, כב): וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, וּמַה חֶסְרוֹן הִגִּיעַ לוֹ, שֶׁאָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית ד, יב): נָע וָנָד תִּהְיֶה בָאָרֶץ, וּמַהוּ כֵן שֶׁכָּל מָקוֹם שֶׁהוֹלֵךְ, הַקָּדוֹשׁ בָּרוּךְ הוּא הָיָה מֵבִיא לוֹ רָעָה לְרַגְלָיו, וְהָיוּ מַכִּין אוֹתוֹ וְרוֹדְפִין אַחֲרָיו עַד שֶׁמּוֹצִיאִין אוֹתוֹ, וּשְׁלֹמֹה קוֹרֵא עָלָיו (קהלת ו, ג): אִם יוֹלִיד אִישׁ מֵאָה, זֶה קַיִן שֶׁהוֹלִיד מֵאָה בָנִים. (קהלת ו, ג): וְשָׁנִים רַבּוֹת יִחְיֶה, שֶׁחָיָה כְּמוֹ שֶׁחָיָה אָדָם, (קהלת ו, ג): וְרַב שֶׁיִּהְיוּ יְמֵי שָׁנָיו, שֶׁהוֹסִיף יָמִים עַל יְמֵי אָבִיו תשכ"ו שָׁנִים, (קהלת ו, ג): וְנַפְשׁוֹ לֹא תִשְׂבַּע מִן הַטּוֹבָה, שֶׁלֹא תִשְׂבַּע נַפְשׁוֹ בְּמָמוֹנוֹ, שֶׁנֶּאֱמַר: נָע וָנָד תִּהְיֶה בָאָרֶץ. (קהלת ו, ג): וְגַם קְבוּרָה לֹא הָיְתָה לוֹ, שֶׁהָיָה תָּלוּי בְּרִפָיוֹן וּבָא הַמַּבּוּל וּשְׁטָפוֹ, (קהלת ו, ג): אָמַרְתִּי טוֹב מִמֶּנּוּ הַנָּפֶל, זֶה הֶבֶל אָחִיו שֶׁעָמַד עָלָיו וְהִפִּילוֹ הָרוּג בַּשָֹּׂדֶה. דָּבָר אַחֵר, נִבֳהַל לַהוֹן זֶה עֶפְרוֹן, בְּשָׁעָה שֶׁמֵּתָה שָׂרָה וְהָיָה אַבְרָהָם מְבַקֵּשׁ מָקוֹם לְקָבְרָהּ אָמַר לָהֶם (בראשית כג, ח): שְׁמָעוּנִי וּפִגְעוּ לִי בְּעֶפְרוֹן בֶּן צֹחַר, מִיָּד הָלְכוּ וּמִנּוּהוּ אוֹתוֹ הַיּוֹם אִסְטְרָטִיגוּס עֲלֵיהֶם, אָמְרוּ לוֹ מְכֹר אֶת הַמְּעָרָה לְאַבְרָהָם. אָמַר לָהֶם אֵינִי מוֹכְרָהּ לוֹ. אָמְרוּ לוֹ אִם אֵין אַתָּה עוֹשֶׂה אָנוּ מַעֲבִירִין אוֹתְךָ מִן אִסְטְרָטִיגוּס שֶׁלְּךָ, מִיָּד עָמַד אַבְרָהָם וְשָׁקַל לוֹ. אָמַר רַבִּי חָמָא כָּל שֶׁקֶל הָאָמוּר בַּתּוֹרָה סְלָעִים, וּבַנְּבִיאִים לִיטְרִין, וּבַכְּתוּבִים קַנְטָרִין. אָמַר רַבִּי יְהוּדָה בֶּן פַּזִי חוּץ מִשִּׁקְלֵי עֶפְרוֹן שֶׁהָיוּ קַנְטָרִין, מַה הָיָה אָמַר עֶפְרוֹן לְאַבְרָהָם אִם אַתָּה נוֹתֵן לִי אַרְבַּע מֵאוֹת שֶׁקֶל כֶּסֶף מִן סְחוֹרַת בֵּיתְךָ אַתָּה נוֹתְנָהּ לִי, וְעַל יְדֵי שֶׁהִכְנִיס עַיִן רָעָה בְּמָמוֹנוֹ שֶׁל אַבְרָהָם חִסְּרוֹ הַכָּתוּב וי"ו, הֱוֵי: וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, הָאִישׁ שֶׁעֵינוֹ רָעָה חִסְּרוֹ הַכָּתוּב וי"ו, וְלֹא עוֹד אֶלָּא שֶׁלֹא נִקְרֵאת הַמְעָרָה לִשְׁמוֹ אֶלָּא לִשְׁמָן שֶׁל בְּנֵי חֵת, שֶׁנֶּאֱמַר (בראשית כה, י): אֲשֶׁר קָנָה אַבְרָהָם מֵאֵת בְּנֵי חֵת, מֵעֶפְרוֹן אֵינוֹ אוֹמֵר אֶלָא מֵאֵת בְּנֵי חֵת. דָּבָר אַחֵר, נִבְהָל לַהוֹן, זֶה עֵשָׂו, בְּשָׁעָה שֶׁמֵּת יִצְחָק בָּאוּ יַעֲקֹב וְעֵשָׂו וְחָלְקוּ אֶת הַכֹּל, אָמַר יַעֲקֹב רָשָׁע זֶה עָתִיד הוּא לִכָּנֵס הוּא וּבָנָיו לִמְעָרַת הַמַּכְפֵּלָה וִיהֵא לוֹ חֵלֶק וְדִירָה עִם הַצַּדִּיקִים הַקְּבוּרִים בְּתוֹכָהּ, מִיָּד עָמַד וְנָטַל אֶת כָּל הַמָּמוֹן שֶׁהָיָה בְּיָדוֹ וְעָשָׂה אוֹתוֹ כְּרִי, וְאָמַר לְעֵשָׂו, אָחִי חֵלֶק שֶׁיֵשׁ לְךָ בִּמְעָרָה זוֹ תִּרְצֶה אוֹ הַכֶּסֶף וְהַזָּהָב הַזֶּה. בְּאוֹתָהּ שָׁעָה אָמַר עֵשָׂו הֲרֵי זֶה בֵּית קְבוּרָה מָצוּי בְּכָל מָקוֹם וּבִשְׁבִיל קֶבֶר אֶחָד שֶׁיֵּשׁ לִי בַּמְעָרָה אֲנִי מְאַבֵּד כָּל הַמָּמוֹן הַזֶּה, מִיָּד עָמַד וְנָטַל כָּל אוֹתוֹ הַמָּמוֹן וְנָתַן לוֹ חֶלְקוֹ, הוּא שֶׁיַּעֲקֹב אוֹמֵר לְיוֹסֵף (בראשית נ, ה): בְּקִבְרִי אֲשֶׁר כָּרִיתִי לִי, קָנִיתִי אֵין כְּתִיב כָּאן אֶלָּא כָּרִיתִי, אָמַר לָהֶן כְּרִי שֶׁל דִּינָרִין נָתַתִּי לְעֵשָׂו, הֱוֵי: וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, וּמַהוּ חֶסֶר שֶׁלֹא נִכְנַס בִּמְעָרַת הַמַּכְפֵּלָה. דָּבָר אַחֵר, נִבְהָל לַהוֹן זֶה הַשּׁוֹאֵל שֶׁהָיְתָה עֵינוֹ צָרָה לִשְׂכֹּר שְׁתֵּי פָּרוֹת כְּאַחַת וְהוּא שׁוֹאֵל אַחַת וְשוֹכֵר אַחַת, וְעַל יְדֵי שֶׁלֹא שָׂכַר אֶלָא אַחַת אִם מֵתָה אוֹ נִשְׁבְּרָה הוּא מְשַׁלֵּם, אִם שָׂכַר וּמֵתָה אָמְרָה תּוֹרָה (שמות כב, יד): אִם שָׂכִיר הוּא בָּא בִּשְׂכָרוֹ, הֱוֵי: נִבְהָל לַהוֹן אִישׁ רַע עָיִן, שֶׁהָיְתָה עֵינוֹ רָעָה לִשְׂכֹּר, מִתּוֹךְ כָּךְ וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, הוּא שֶׁכָּתוּב (שמות כב, יג): בְּעָלָיו אֵין עִמּוֹ שַׁלֵּם יְשַׁלֵּם. דָּבָר אַחֵר, נִבְהָל לַהוֹן, אָמַר רַבִּי לֵוִי זֶה שֶׁאֵינוֹ מוֹצִיא מַעְשְׂרוֹתָיו כָּרָאוּי, מַעֲשֶׂה בְּאָדָם אֶחָד שֶׁהָיָה מוֹצִיא מַעְשְׂרוֹתָיו כָּרָאוּי וְהָיָה לוֹ שָׂדֶה אַחַת וְהָיְתָה עוֹשָׂה אֶלֶף מִדּוֹת וּמוֹצִיא מִמֶּנָּהּ מֵאָה מִדּוֹת לְמַעֲשֵׂר, וּמִן הַמּוֹתָר הָיָה מִתְפַּרְנֵס הוּא וּבְנֵי בֵיתוֹ, בִּשְׁעַת פְּטִירָתוֹ קָרָא לִבְנוֹ וְאָמַר לוֹ, בְּנִי תֵּן דַּעְתְּךָ עַל שָׂדֶה זוֹ כָּךְ וְכָךְ מִדּוֹת הִיא עוֹשָׂה, כָּךְ וְכָךְ מִדּוֹת לְמַעֲשֵׂר וּמִמֶּנָּה הָיִיתִי מִתְפַּרְנֵס כָּל יָמַי, כְּשֶׁנִּפְטַר מִן הָעוֹלָם, שָׁנָה רִאשׁוֹנָה זָרַע אוֹתָהּ הַבֵּן עָשְׂתָה אֶלֶף מִדּוֹת וְהוֹצִיא מִמֶּנָּה מֵאָה לְמַעֲשֵׂר. שָׁנָה שְׁנִיָה, נִכְנַס בּוֹ עַיִן רָעָה פִּחֵת עֲשָׂרָה וּפִחֲתָה הִיא מֵאָה. וְכֵן שְׁלִישִׁית וְכֵן רְבִיעִית וְכֵן חֲמִישִׁית, עַד שֶׁעָמְדָה עַל מַעְשְׂרוֹתֶיהָ, כֵּיוָן שֶׁרָאוּ קְרוֹבָיו כָּךְ, עָמְדוּ וְלָבְשׁוּ לְבָנִים וְנִתְעַטְּפוּ לְבָנִים וְנִכְנְסוּ אֶצְלוֹ, אָמַר לָהֶן לֹא בָאתֶם אֶלָּא לִשְׂמֹחַ עָלַי, אָמְרוּ לוֹ חַס וְשָׁלוֹם לֹא בָּאנוּ אֶלָּא לִשְׂמֹחַ עִמְּךָ, לְשֶׁעָבַר הָיִיתָ בַּעַל הַבַּיִת וְהַקָּדוֹשׁ בָּרוּךְ הוּא כֹּהֵן, וְעַכְשָׁיו נַעֲשֵׂיתָ כֹהֵן וְהַקָּדוֹשׁ בָּרוּךְ הוּא בַּעַל הַבַּיִת, הֱוֵי: וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ. דָּבָר אַחֵר, נִבְהָל לַהוֹן, אָמַר רַבִּי יִצְחָק זֶה שֶׁהָיָה מַלְוֶה בְּרִבִּית שֶׁהָיְתָה עֵינוֹ צָרָה לְהַלְווֹת לְיִשְׂרָאֵל בְּלֹא רִבִּית, וְלֹא יֵדַע כִּי חֶסֶר יְבֹאֶנּוּ, כְּמוֹ שֶׁכָּתוּב (משלי כח, ח): מַרְבֶּה הוֹנוֹ בְּנֶשֶׁךְ וְתַרְבִּית לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, וְאֵיזֶה חוֹנֵן דַּלִּים, זֶה עֵשָׂו, וְכִי עֵשָׂו חוֹנֵן דַּלִּים הוּא וַהֲלוֹא עוֹשֵׁק דַּלִּים הוּא, אֶלָּא כְּגוֹן הֶגְמוֹנִים וְדֻכָּסִים וְאִפָּרְכִין שֶׁהֵן יוֹצְאִין לָעֲיָרוֹת וְגוֹזְלִין וּבוֹזְזִין וּכְשֶׁהֵם חוֹזְרִין אוֹמְרִים הָבִיאוּ לָנוּ עֲנִיִּים וּנְפַרְנְסֵם, וְהַמָּשָׁל הֶדְיוֹט אוֹמֵר מְנָאֶפֶת בַּתַּפּוּחִים וְחוֹלֶקֶת לַחוֹלִין. דָּבָר אַחֵר, מַהוּ לְחוֹנֵן דַּלִּים יְקַבְּצֶנּוּ, שֶׁכָּל מַה שֶּׁמַּלְכוּת בָּבֶל מְכַנֶּסֶת בָּעוֹלָם הַזֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתְנוֹ לְיִשְׂרָאֵל לְעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (ישעיה כג, יח): וְהָיָה סַחְרָהּ וְאֶתְנַנָּהּ קֹדֶשׁ לַה': דָּבָר אַחֵר, אִם כֶּסֶף תַּלְוֶה אֶת עַמִּי, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם כֶּסֶף תַּלְוֶה וְלֹא תִקַּח מִמֶּנּוּ רִבִּית, אַתְּ עִמִּי, מַה אֲנִי אֵינִי מוֹט לְעוֹלָם אַף אַתָּה אֵין אַתָּה מוֹט לְעוֹלָם, שֶׁנֶּאֱמַר (תהלים טו, ה): כַּסְפּוֹ לֹא נָתַן בְּנֶשֶׁךְ, וּכְתִיב (תהלים טו, ה): עֹשֵׂה אֵלֶּה לֹא יִמּוֹט לְעוֹלָם.
Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22);44The midrash will explain how this relates to the verse “if you lend money to My people,” but it first cites other interpretations of the verse. this is Cain, who hastened himself to take the world. How so? When he was with his brother, as it is stated: “It was when they were in the field” (Genesis 4:8), they said one to the other: ‘Come, let us divide the world.’ Cain said: ‘You take the movable property, and I [will take] the land.’ They divided it between them. Abel took the movable property and Cain [took] the land. [Cain] plotted to oust [Abel] from the world. Abel was walking on the earth and Cain was pursuing him. He said to him: ‘Leave what is mine.’ [Abel] went to the mountains, and [Cain] said: ‘Leave what is mine,’ until he stood over him and killed him. That is, “a greedy man rushes after wealth.” This is Cain, who was greedy toward his brother.
“And does not know that lack will come upon him” (Proverbs 28:22). What lack befell [Cain]? It is that the Holy One blessed be He said: “Restless and wandering you shall be on the earth” (Genesis 4:12). What is that? It is that every place that he went, the Holy One blessed be He would bring trouble along with him and they would strike him and pursue him until they would drive him away. Solomon proclaimed in his regard: “If a man would beget one hundred” (Ecclesiastes 6:3); this is Cain who begot one hundred children, “and would live many years” (Ecclesiastes 6:3); he lived as long as Adam lived, “and the days of his years would be numerous” (Ecclesiastes 6:3); he lived seven hundred and thirty-six years longer than his father, “but his soul will not be sated from the goodness” (Ecclesiastes 6:3); as his soul would not be sated with his money, as it is stated: “Restless and wandering you shall be on the earth” (Genesis 4:12). “And moreover, he has no burial” (Ecclesiastes 6:3), as he was in abeyance, gradually weakening until the flood came and swept him away. “I say: A stillborn is better than he” (Ecclesiastes 6:3); this is Abel, his brother, as [Cain] rose up and felled him, [leaving him] dead in the field.
Another matter, “rushes after wealth,” this is Ephron. When Sarah died and Abraham was seeking a place to bury her, he said to them [the Hittites]: “Heed me, and intercede for me with Ephron, son of Tzohar” (Genesis 23:8). Immediately, they went and appointed [Ephron] prefect over them that very day. They said to him: ‘Sell the cave to Abraham.’ He said to them: ‘I will not sell it to him.’ They said to him: ‘If you do not do so we will remove you from your prefecture.’ Immediately, Abraham arose and weighed the silver for him. Rabbi Ḥama said: Every shekel stated in the Torah is a sela,45When the Torah mentions a shekel it refers to the coin known in the Mishna as a sela. in the Prophets is a litra,46Twenty-five sela. and in the Writings is a centenarium.47One hundred litra. Rabbi Yehuda ben Pazi said: Except for the shekels of Ephron, which were centenaria. What did Ephron say to Abraham? If you give me four hundred shekel, from the merchandise of your house you will give it to me.48This sum is insignificant to a man as wealthy as you (Matnot Kehuna). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him.49In the verse that states that Abraham paid the money to Ephron, Ephron’s name is spelled without a vav (Genesis 23:16). This symbolizes the fact that Ephron would experience financial setbacks. That is, “and does not know that lack will come upon him.” The verse subtracted a vav from the person who was greedy. Moreover, the cave was not called by his name, but rather, by the name of the children of Ḥet, as it is stated: “That Abraham purchased from the children of Ḥet” (Genesis 25:10); it does not say from Ephron, but from the children of Ḥet.
Another matter, “rushes after wealth,” this is Esau. When Isaac died, Jacob and Esau came and divided everything. Jacob said: ‘Shall this wicked be destined to enter, he and his children, the Cave of Makhpela, and he will have a portion and residence with the righteous buried in it?’ Immediately, he took all the money in his possession and made it into a pile and said to Esau: ‘My brother, do you want the portion you have in this cave, or this silver and gold?’ At that moment, Esau said: ‘This kind of burial place is found everywhere. For one grave that I have in the cave, will I lose all this money?’ Immediately, he rose and took all the money and gave him his portion. That is what Jacob says to Joseph: “In my grave that I excavated [kariti] for me” (Genesis 50:5). “I purchased,” is not written, but rather kariti. He said to them: ‘I gave Esau a pile [keri] of dinars.’ That is, “and does not know that lack will come upon him.” What is the lack? It is that he did not enter the Cave of Makhpela.
Another matter, “rushes after wealth,” this is the borrower who was too miserly to rent two cows, and he borrows one and rents one. Because he rented only one, if it [the borrowed cow] dies or is injured, he pays. If he rented and it dies, the Torah says: “If he is a renter, it goes for his rent” (Exodus 22:14).50The owner does not receive payment beyond the rent. That is, “a greedy man rushes after wealth,” as he was too miserly to rent [both cows], the result is “and does not know that lack will come upon him.” That is what is written: “[If a man borrows from his neighbor and it is injured or dies,] its owner is not with it, he shall pay” (Exodus 22:13).
Another matter, “rushes after wealth,” Rabbi Levi said: This is one who does not separate his tithes properly. There was an incident involving one who would separate his tithes properly, and he had one field that would produce one thousand measures, and he would separate from it one hundred measures as tithe. From the remainder, he and the members of his household supported themselves. At the time of his death, he called his son and said: ‘My son, pay attention to this field, such and such measures it produces, such and such measures for tithe, and from it I supported myself all my days.’ When he passed from the world, the first year, the son sowed it, and it produced one thousand measures and he separated from it one hundred as tithe. The second year, miserliness overcame him and he deducted ten,51He separated only ninety measures as tithe. and it deducted one hundred;52The next year, the field produced only nine hundred measures. likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes.53Each year, he deducted ten measures from the tithe and the field produced one hundred measures fewer, until ultimately, the field produced only one hundred measures. When his relatives saw that it was so, they rose, donned white garments and wrapped themselves in white outer garments and came to him. He said to them: ‘Have you come to rejoice over my [troubles]?’ They said: ‘Heaven forbid, we came only to rejoice with you.’ In the past, you were the landowner and the Holy One blessed be He was the priest. Now, you have become the priest and the Holy One blessed be He has become the landowner. That is, “and does not know that lack will come upon him.”
Another matter, “rushes after wealth,” Rabbi Yitzḥak said: This is one who would lend with interest, because he was too miserly to lend to Israelites without interest. “And does not know that lack will come upon him,” as it is written: “He who increases his wealth through usury and interest amasses it for one who cares for the poor” (Proverbs 28:8). Who is “one who cares for the poor”? This is Esau. Is Esau one who cares for the poor? Is he not one who exploits the poor? Rather, he was like generals, commanders, and governors who invade cities, rob, and plunder, and when they return they say: ‘Bring us the poor and we will support them.’ The folk proverb says: She prostitutes herself for apples and distributes them to the ill.
Another matter, what is: “Amasses it for one who cares for the poor”? Everything that the Babylonian kingdom gathers in this world, the Holy One blessed be He gives it to Israel in the future, as it is stated: “Its merchandise and its fee will be sacred to the Lord” (Isaiah 23:18).
Another matter, “if you lend money to My people,” the Holy One blessed be He said: ‘If you lend money and do not take interest from him, you are My people. Just as I will never stumble, so, too, you will never stumble,’ as it is stated: “He does not lend with usury” (Psalms 15:5) and it is written: “One who performs these will never stumble” (Psalms 15:5).