Pisqa’ 277383H:269-270;JN2:222-223. 1. “Now, if he is a poor man” (Dt.24:12). I might infer only that this rule applies to a poor man. How do I know that it applies [as well to] a wealthy man? The Teaching states: “Now, if he is . . . a man” (Dt.24:12)— [the rule, therefore, applies too all men equally]. Well, if so, why is it stated: “A poor man” (Dt.24:12)? [For it is as if the Holy One were to say:] “I will rush to exact retribution on behalf of the impoverished, before attending to the cause of the wealthy!”384Cf. Pisqa’ot 278.2 and 279.2.
2. “You may not recline upon385Heb: tishkav; literally, “to lie down.” Here the midrashist focuses on a broader reading (tishkav; “remain overnight”), which surely seems to be intended by the verse-text as well. his article” (Dt.24:12). Can you possibly imagine that he would recline upon his [debtor’s] pledge? Actually, [the point is that] you shouldn’t retire [for the night] while his pledge is in your possession!
“Make every effort to return the pledged article to him” (Dt.24:13)— this teaches that you return an object used by day at [the beginning of] the day, and an object used by night, at [the beginning of] the night. [For example:] a blanket at nightfall, and a plow at day-break; but not a blanket at day-break, and a plow at nightfall!
3. “So that he might retire in his night-shirt and bless you” (Dt.24:13)— this teaches that he must bless you. Is it possible to say that if he blesses you, you are truly blessed, but if not, you are not truly blessed? The Teaching states: “And it will be credited to you as a righteous act” (Dt.24:13)— out of your very act, you create righteousness.
“And it will be credited to you as a righteous act” (Dt.24:13)— this teaches that righteousness ascends before the Throne of Glory. And, therefore, it is said: “Righteousness proceeds from Him, and directs His steps on the way” (Ps.85:14)— [even if the poor give no blessing, the Holy One notices and ascribes merit].
(דברים כד יב) וְאִם אִישׁ עָנִי הוּא, אֵין לִי אֶלָּא עָנִי, עָשִׁיר מִנַּיִן? תַּלְמוּד לוֹמַר: וְאִם אִישׁ, אִם כֵּן לָמָּה נֶאֱמַר עָנִי? מְמַהֵר אֲנִי לִפָּרַע עַל יְדֵי עָנִי יוֹתֵר מִן הֶעָשִׁיר.
Pisqa’ 277383H:269-270;JN2:222-223.
1. “Now, if he is a poor man” (Dt.24:12).
I might infer only that
this rule applies to a poor man.
How do I know that
it applies [as well to] a wealthy man?
The Teaching states:
“Now, if he is . . . a man” (Dt.24:12)—
[the rule, therefore, applies too all men equally].
Well, if so, why is it stated:
“A poor man” (Dt.24:12)?
[For it is as if the Holy One were to say:]
“I will rush to exact retribution
on behalf of the impoverished,
before attending to the cause of the wealthy!”384Cf. Pisqa’ot 278.2 and 279.2.
לֹא תִשְׁכַּב בַּעֲבֹטוֹ, וְכִי תַעֲלֶה עַל דַּעְתְּךָ שֶׁיִּשְׁכַּב בַּעֲבוֹטוֹ? אֶלָּא שֶׁלֹּא תִשְׁכַּב וַעֲבוֹטוֹ אֶצְלְךָ.
2. “You may not recline upon385Heb: tishkav; literally, “to lie down.” Here the midrashist focuses on a broader reading (tishkav; “remain overnight”), which surely seems to be intended by the verse-text as well. his article” (Dt.24:12).
Can you possibly imagine that
he would recline upon his [debtor’s] pledge?
Actually, [the point is that]
you shouldn’t retire [for the night]
while his pledge is in your possession!
(דברים כד יג) הָשֵׁב תָּשִׁיב לוֹ אֶת הָעֲבוֹט, מְלַמֵּד שֶׁמַּחֲזִיר לוֹ כְּלִי יוֹם בַּיּוֹם וּכְלִי לַיְלָה בַּלַּיְלָה, סָגוֹס בַּלַּיְלָה וּמַחְרֵשָׁה בַּיּוֹם אֲבָל לֹא סָגוֹס בַּיּוֹם וּמַחְרֵשָׁה בַּלַּיְלָה.
“Make every effort to return the pledged article to him” (Dt.24:13)—
this teaches that
you return an object used by day
at [the beginning of] the day,
and an object used by night,
at [the beginning of] the night.
[For example:]
a blanket at nightfall, and a plow at day-break;
but not a blanket at day-break, and a plow at nightfall!
וְשָׁכַב בְּשַׂלְמָתוֹ וּבֵרְכֶךָּ, מְלַמֵּד שֶׁהוּא מְצֻוֶּה לְבָרֶכְךָ. יָכוֹל אִם בֵּרַכְךָ אַתָּה מְבֹרָךְ וְאִם לָאו אִי אַתָּה מְבֹרָךְ? תַּלְמוּד לוֹמַר: וּלְךָ תִהְיֶה צְדָקָה, מֵעַצְמְךָ אַתָּה עוֹשֶׂה צְדָקָה.
3. “So that he might retire in his night-shirt and bless you” (Dt.24:13)—
this teaches that he must bless you.
Is it possible to say that
if he blesses you, you are truly blessed,
but if not, you are not truly blessed?
The Teaching states:
“And it will be credited to you as a righteous act” (Dt.24:13)—
out of your very act, you create righteousness.
וּלְךָ תִּהְיֶה צְדָקָה, מְלַמֵּד שֶׁהַצְּדָקָה עוֹלָה לִפְנֵי כִסֵּא הַכָּבוֹד, וְכֵן הוּא אוֹמֵר (תהלים פה יד): ״צֶדֶק לְפָנָיו יְהַלֵּךְ וְיָשֵׂם לְדֶרֶךְ פְּעָמָיו״.
“And it will be credited to you as a righteous act” (Dt.24:13)—
this teaches that
righteousness ascends
before the Throne of Glory.
And, therefore, it is said:
“Righteousness proceeds from Him,
and directs His steps on the way” (Ps.85:14)—
[even if the poor give no blessing,
the Holy One notices and ascribes merit].