ויקרא רבה 34

וְכִי יָמוּךְ אָחִיךָ (ויקרא כה, לה), הֲדָא הוּא דִכְתִיב (תהלים מא, ב): אַשְׁרֵי מַשְׂכִּיל אֶל דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ ה', אַבָּא בַּר יִרְמְיָה בְּשֵׁם רַבִּי מֵאִיר אָמַר, זֶה שֶׁמַּמְלִיךְ יֵצֶר טוֹב עַל יֵצֶר הָרָע. אִיסִי אָמַר זֶה שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי. רַבִּי יוֹחָנָן אָמַר זֶה שֶׁקּוֹבֵר מֵת מִצְוָה. רַבָּנָן אָמְרֵי זֶה שֶׁמַּבְרִיחַ עַצְמוֹ מִן הֶעָרִיצִים. רַב הוּנָא אָמַר זֶה שֶׁמְבַקֵּר אֶת הַחוֹלֶה, דְּאָמַר רַב הוּנָא כָּל מִי שֶׁמְבַקֵּר אֶת הַחוֹלֶה פּוֹחֲתִים לוֹ אֶחָד מִשִּׁשִּׁים בְּחָלְיוֹ. אֵיתִיבֵיהּ לְרַב הוּנָא אִם כֵּן יַעֲלוּ שִׁשִּׁים וְיֵרֵד עִמָּהֶן לַשּׁוּק, אָמַר לָהֶם שִׁשִּׁים וּבִלְבָד שֶׁיְהוּ אוֹהֲבִין אוֹתוֹ כְּנַפְשׁוֹ, אַף עַל פִּי כֵן מַרְוִיחִין לוֹ. עַל דַּעְתֵּיהּ דְּאַבָּא בַּר רַבִּי יִרְמְיָה דְּאָמַר בְּשֵׁם רַבִּי מֵאִיר זֶה שֶׁמַּמְלִיךְ יֵצֶר טוֹב עַל יֵצֶר הָרָע, דִּכְתִיב (תהלים מא, ג): ה' יִשְׁמְרֵהוּ, מִיֵּצֶר הָרָע. עַל דַּעְתֵּיהּ דְּאִיסִי דְּאָמַר זֶה שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי, דִּכְתִיב (תהלים מא, ג): וִיחַיֵּהוּ, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן דְּאָמַר זֶה שֶׁקּוֹבֵר מֵת מִצְוָה, דִּכְתִיב (תהלים מא, ג): וְאֻשַּׁר בָּאָרֶץ, עַל דַּעְתַּיְהוּ דְּרַבָּנָן דְּאָמְרֵי זֶה שֶׁמַּבְרִיחַ עַצְמוֹ מִן הֶעָרִיצִים, דִּכְתִיב (תהלים מא, ג): וְאַל תִּתְּנֵהוּ בְּנֶפֶשׁ אֹיְבָיו, עַל דַּעְתֵּיהּ דְּרַב הוּנָא דְּאָמַר זֶה שֶׁמְבַקֵּר אֶת הַחוֹלֶה, דִּכְתִיב (תהלים מא, ד): ה' יִסְעָדֶנּוּ עַל עֶרֶשׂ דְּוָי. אָמַר רַבִּי יוֹנָה אַשְׁרֵי נוֹתֵן לְדָל אֵין כְּתִיב כָּאן, אֶלָּא אַשְׁרֵי מַשְׂכִּיל אֶל דָּל, הֱוֵי מִסְתַּכֵּל בּוֹ הֵיאַךְ לְזַכּוֹת עִמּוֹ. רַבִּי יוֹנָה בְּשָׁעָה שֶׁרָאָה בֶּן גְּדוֹלִים שֶׁיָּרַד מִנְּכָסָיו וְהוּא מִתְבַּיֵּשׁ לִקַּח, הָיָה הוֹלֵךְ אֶצְלוֹ וְאוֹמֵר לוֹ בִּשְׁבִיל שֶׁשָּׁמַעְתִּי שֶׁנָּפְלָה לְךָ יְרֻשָּׁה בִּמְדִינַת הַיָּם, הֵא לְךָ חֵפֶץ זֶה, לִכְשֶׁאַתָּה מִתְרַוֵּחַ אַתְּ נוֹתְנוֹ לִי, וּבְשָׁעָה שֶׁנּוֹתְנוֹ לוֹ הָיָה אוֹמֵר לוֹ מַתָּנָה לְךָ נְתַתִּיו. רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בַּר רַבִּי חֲנִינָא אָמַר עֶשְׂרִים וּשְׁתַּיִם פְּעָמִים כְּתִיב: אַשְׁרֵי, וּמִכֻּלָּם לָא נָטוּל אַפּוֹכֵי אֶלָּא זֶה, וּמַאי אַפּוֹכֵי נָטוּל בְּיוֹם רָעָה יְמַלְטֵהוּ ה', לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

“If your brother will become poor, and his means fail in proximity to you; you shall support him, stranger or resident alien, and he shall live with you” (Leviticus 25:35).
“If your brother will become poor” – that is what is written: “Happy is one who attends to the indigent; the Lord will deliver him on a day of evil” (Psalms 41:2).¹The midrash is based on the conclusion of the verse: “He shall live with you.” The point being made is that the individual providing the assistance will himself benefit along with the individual he is helping. Abba bar Yimeya said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination. Isi said: This is one who gives a peruta to the poor. Rabbi Yoḥanan said: This is one who buries an unattended corpse. The Rabbis say: This is one who extricates himself from the tyrants.²He refuses a position of authority in a tyrannical regime that would have caused him to persecute others. Some commentaries assert that the text should not include the word “himself,” in which case the meaning would be: one who assists another in escaping persecution from tyrants (Etz Yosef). Rav Huna said: This is one who visits the ill, as Rav Huna said: Anyone who visits the ill, they subtract one-sixtieth of his illness. They raised an objection to Rav Huna: ‘If so, let sixty enter and he will descend with them to the marketplace.’ He said to them: ‘Sixty [would relieve him of his illness], provided that they love him as themselves; but in any case, they benefit him.’
According to the opinion of Abba bar Yimeya, who said in the name of Rabbi Meir: This is one who crowns the good inclination over the evil inclination, [the proof is] as it is written: “The Lord will protect him” (Psalms 41:3) – from the evil inclination. According to the opinion of Isi, who said: This is one who gives a peruta to the poor, [the proof is] as it is written: “And will sustain him” (Psalms 41:3). According to the opinion of Rabbi Yoḥanan, who said: This is one who buries an unattended corpse, it is as it is written: “He will be made happy in the earth” (Psalms 41:3). According to the opinion of the Rabbis, who said: This is one who extricates himself from the tyrants, it is as it is written: “You will not submit him to the will of his enemies” (Psalms 41:3). According to the opinion of Rav Huna, who said: This is one who visits the ill, it is as it is written: “The Lord will support him on a sickbed” (Psalms 41:4).
Rabbi Yona said: “Happy is one who gives to the indigent” is not written here, but rather, “happy is one who attends to the indigent” – look at him [in order to ascertain] how to benefit him. Rabbi Yona, when he would see a well-born individual who became impoverished, and was ashamed to take [charity], he would go to him and say to him: ‘Because I heard that an inheritance has come to you overseas, here is this object; when your financial situation eases, you will give it back to me.’ When he would come to give it back to him, he would say to him: ‘I gave it to you as a gift.’
Rabbi Levi said in the name of Rabbi Ḥama bar Rabbi Ḥanina: Twenty-two times it is written: “Happy [ashrei].” And of them all, only this one receives a reward. What reward does he receive? “The Lord will deliver him” (Psalms 41:2). Therefore, Moses cautions them: “If your brother will become poor.”

דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): מַלְוֵה ה' חוֹנֵן דָּל, אָמַר רַבִּי אֶלְעָזָר כְּתִיב (תהלים קלו, כה): נֹתֵן לֶחֶם לְכָל בָּשָׂר, בָּא זֶה וְחָטַף לוֹ אֶת הַמִּצְוָה, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי לְשַׁלֵּם לוֹ גְּמוּלוֹ, הֲדָא הוּא דִכְתִיב (משלי יט, יז): וּגְמֻלוֹ יְשַׁלֶּם לוֹ. רַבִּי תַּנְחוּמָא אָמַר לָהּ בְּשֵׁם רַבִּי חִיָּא בַּר אַבָּא רַבִּי נַחְמָן אָמַר לָהּ בְּשֵׁם רַבִּי יוּדָן בְּרַבִּי שִׁמְעוֹן וְרַבָּנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אִלְמָלֵא מִקְרָא כָּתוּב אִי אֶפְשָׁר לְאָמְרוֹ, כִּבְיָכוֹל דַּרְכּוֹ שֶׁל לֹוֶה לִהְיוֹת עֶבֶד לַמַּלְוֶה, הֲדָא הוּא דִכְתִיב (משלי כב, ז): וְעֶבֶד לֹוֶה לְאִישׁ מַלְוֶה, רַבִּי פִּנְחָס בְּשֵׁם רַבִּי רְאוּבֵן אָמַר כָּל מִי שֶׁנּוֹתֵן פְּרוּטָה לֶעָנִי הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ פְּרוּטוֹת, וְכִי פְּרוּטָה נוֹתֵן לוֹ וַהֲלוֹא לֹא נוֹתֵן לוֹ אֶלָּא נַפְשׁוֹ, הָא כֵיצַד הָיְתָה כִּכָּר בְּעֶשֶׂר פְּרוּטוֹת וְעָנִי עוֹמֵד בַּשּׁוּק וְאֵין בְּיָדוֹ אֶלָּא תִּשְׁעָה וּבָא אֶחָד וְנָתַן לוֹ פְּרוּטָה וְנָטַל כִּכָּר וַאֲכָלָהּ וְשָׁבַת נַפְשׁוֹ עָלָיו, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַף אַתָּה בְּשָׁעָה שֶׁנַּפְשְׁךָ מְצַפְצֶפֶת לָצֵאת מִתּוֹךְ גּוּפְךָ, אֲנִי מְשִׁיבָהּ לְךָ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

Another matter, “if your brother will become poor” – that is what is written: “He who cares for the poor lends to the Lord” (Proverbs 19:17). Rabbi Elazar said: It is written: “He gives food to all flesh” (Psalms 136:25). This one³The individual who supported the poor. came and snatched the mitzva from Him. The Holy One blessed be He said: ‘It is incumbent upon Me to pay him his reward.’ That is what is written: “And He will pay his reward” (Proverbs 19:17). Rabbi Tanḥuma said it in the name of Rabbi Ḥiyya bar Abba, Rabbi Naḥman said it in the name of Rabbi Yudan ben Rabbi Shimon, and the Rabbis in the name of Rabbi Shimon ben Lakish: Were the verse not written, it would be impossible to say it. As it were, it is the way of a borrower to be a servant to the lender. That is what is written: “A borrower is a servant to a man who lends” (Proverbs 22:7).⁴Thus, given that the verse states that “he who cares for the poor lends to the Lord,” it is as though God were his servant. Rabbi Pinḥas said in the name of Rabbi Reuven: Anyone who gives a peruta to a poor man, the Holy One blessed be He gives him perutot. Is it a peruta that he is giving him?I Is he not giving him his very soul? How so? If a loaf was worth ten perutot and a poor man was standing in the marketplace and he had only nine, if one comes and gives him a peruta and he acquires a loaf and eats it, his soul is thereby calmed. The Holy One blessed be He says to him: ‘You, too, when your soul cries out to leave the body, I will return it to you.’ Therefore, Moses cautions them: “If your brother will become poor.”

דָּבָר אַחֵר, וְכִי יָמוּךְ, הֲדָא הוּא דִכְתִיב (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ אָמַר לָהֶם לַעֲשׂוֹת מִצְוָה, אָמְרוּ לוֹ וְכִי מַה מִּצְוָה זוֹ, אָמַר לָהֶן לִרְחֹץ בְּבֵית הַמֶּרְחָץ, אָמְרוּ לוֹ וְכִי זוֹ מִצְוָה הִיא, אָמַר לָהֶם, הֵן. מָה אִם אִיקוֹנִין שֶׁל מְלָכִים שֶׁמַּעֲמִידִים אוֹתָן בְּבָתֵּי טַרְטִיאוֹת וּבְבָתֵּי קִרְקָסִיאוֹת, מִי שֶׁנִּתְמַנֶּה עֲלֵיהֶם הוּא מוֹרְקָן וְשׁוֹטְפָן וְהֵן מַעֲלִין לוֹ מְזוֹנוֹת, וְלֹא עוֹד אֶלָּא שֶׁהוּא מִתְגַּדֵּל עִם גְּדוֹלֵי מַלְכוּת, אֲנִי שֶׁנִּבְרֵאתִי בְּצֶלֶם וּבִדְמוּת, דִּכְתִיב (בראשית ט, ו): כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת הָאָדָם, עַל אַחַת כַּמָּה וְכַמָּה. דָּבָר אַחֵר, גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד, זֶה הִלֵּל הַזָּקֵן, שֶׁבְּשָׁעָה שֶׁהָיָה נִפְטַר מִתַּלְמִידָיו הָיָה מְהַלֵּךְ וְהוֹלֵךְ עִמָּם, אָמְרוּ לוֹ תַּלְמִידָיו רַבֵּנוּ לְהֵיכָן אַתָּה הוֹלֵךְ, אָמַר לָהֶם לִגְמֹל חֶסֶד עִם הָדֵין אַכְסַנְיָא בְּגוֹ בֵּיתָא. אָמְרוּ לוֹ, כָּל יוֹם אִית לָךְ אַכְסַנְיָא, אָמַר לָהֶם, וְהָדֵין נַפְשָׁא עֲלוּבְתָּא לָאו אַכְסַנְיָא הוּא בְּגוֹ גוּפָא, יוֹמָא דֵין הִיא הָכָא לְמָחָר לֵית הִיא הָכָא. דָּבָר אַחֵר (משלי יא, יז): גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ אַכְזָרִי, אָמַר רַבִּי אֲלֶכְּסַנְדְּרִי זֶה שֶׁמַּגַעַת לוֹ שִׂמְחָה וְאֵינוֹ מַדְבִּיק אֶת קְרוֹבָיו עִמּוֹ מִשּׁוּם עֲנִיּוּת. אָמַר רַבִּי נַחְמָן כְּתִיב (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, גַּלְגַּל הוּא שֶׁחוֹזֵר בָּעוֹלָם, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

Another matter, “if…will become poor” – that is what is written: “The man of kindness does good for himself” (Proverbs 11:17), this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform a mitzva.’ They said to him: ‘What mitzva is this?’ He said to them: ‘To bathe in the bathhouse.’ They said to him: ‘Is that a mitzva?’ He said to them: ‘Yes. If the statues of kings that are placed in theaters and circuses, the one who is appointed over them scrubs them and washes them, and they provide him with sustenance, and moreover, he is exalted among the prominent leaders of the kingdom; I who was created in the likeness and image [of God], as it is written: “For in the image of God, He made man” (Genesis 9:6), all the more so.’
Another matter, “The man of kindness does good for himself,” this is Hillel the elder, who, when he would take leave from his disciples, would walk with them. His disciples said to him: ‘Our teacher, where are you going?’ He said to them: ‘To perform an act of kindness with the guest inside the house.’ They said to him: ‘Every day you have a guest?’ He said to them: ‘And is this wretched soul not a guest inside the body; one day it is here, the next day it is not here.’
Another matter, “The man of kindness does good for himself, and one who abuses his flesh is cruel” (Proverbs 11:17). Rabbi Alexandri said: This is one who has a reason to celebrate, but he does not invite his relatives to be with him due to poverty. Rabbi Naḥman said: It is written: “For it is due to [biglal] this matter” (Deuteronomy 15:10), it is a cycle [galgal] that recurs in the world.⁵People or families who have means now, eventually become needy, and vice versa. Therefore, Moses cautions them: “If your brother will become poor.”

דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (משלי כט, יג): רָשׁ וְאִישׁ תְּכָכִים נִפְגָּשׁוּ, (משלי כב, ב): עָשִׁיר וָרָשׁ נִפְגָּשׁוּ עֹשֵׂה כֻלָּם ה'. רָשׁ זֶהוּ רָשׁ בַּתּוֹרָה, וְאִישׁ תְּכָכִים, זֶה שֶׁשּׁוֹנֶה סֵדֶר אוֹ שְׁנֵי סְדָרִים. עָמַד רָשׁ עִם אִישׁ תְּכָכִים וְאָמַר לוֹ הַשְּׁנֵנִי פֶּרֶק אֶחָד וְהִשְׁנָהוּ, (משלי כט, יג): מֵאִיר עֵינֵי שְׁנֵיהֶם ה', קָנוּ הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. עָשִׁיר וְרָשׁ נִפְגָּשׁוּ, עָשִׁיר בַּתּוֹרָה רָשׁ בַּתּוֹרָה, אָמַר אוֹתוֹ רָשׁ לְאוֹתוֹ עָשִׁיר, הַשְּׁנֵנִי פֶּרֶק אֶחָד, וְלֹא הִשְׁנָהוּ, אָמַר לוֹ מָה אֲנָא בָּעֵי מֵיתַב וּמַתְנֵי יָתָךְ בְּמַשְׁקִין אוֹ בְּמֵאֵימָתַי קְרֵי וּתְנֵי עִם דִּכְוָתָךְ, עֹשֵׂה כֻלָּם ה', מִי שֶׁעָשָׂה לָזֶה חָכָם יָכוֹל לַעֲשׂוֹתוֹ טִפֵּשׁ וּמִי שֶׁעָשָׂה לָזֶה טִפֵּשׁ יָכוֹל לַעֲשׂוֹתוֹ חָכָם. דָּבָר אַחֵר, רָשׁ, זֶה שֶׁהוּא רָשׁ בִּנְכָסִים. וְאִישׁ תְּכָכִים, זֶה שֶׁהוּא עוֹשֶׂה בִּפְעֻלָּה, עָמַד רָשׁ עִם אִישׁ תְּכָכִים, אָמַר לוֹ תֵּן לִי מִצְוָה, וְנָתַן לוֹ, מֵאִיר עֵינֵי שְׁנֵיהֶם ה', זֶה קָנָה חַיֵּי שָׁעָה וְזֶה קָנָה חַיֵּי הָעוֹלָם הַבָּא. עָשִׁיר וָרָשׁ, עָשִׁיר זֶה שֶׁעָשִׁיר בִּנְכָסִים, וָרָשׁ זֶה שֶׁרָשׁ בִּנְכָסִים. עָמַד רָשׁ עִם הֶעָשִׁיר אָמַר לוֹ תֵּן לִי מִצְוָה, וְלֹא נָתַן לוֹ, עֹשֵׂה כֻלָּם ה', מִי שֶׁעָשָׂה זֶה עָנִי יָכוֹל לַעֲשׂוֹתוֹ עָשִׁיר וּמִי שֶׁעָשָׂה לָזֶה עָשִׁיר יָכוֹל לַעֲשׂוֹתוֹ עָנִי, אָמַר הֶעָשִׁיר לְאוֹתוֹ הֶעָנִי לֵית אַתְּ אָזֵיל לָעֵי וְנָגֵיס, חָמֵי שָׁקְיָין, חָמֵי כְּרָעִין, חָמֵי כָּרְסָוָן, חָמֵי קֻפְרָן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא דַּיָּךְ שֶׁלֹּא נָתַתָּ לוֹ מִשֶּׁלָּךְ מְאוּמָה, אֶלָּא בַּמֶּה שֶׁנָּתַתִּי לוֹ אַתָּה מַכְנִיס לוֹ עַיִן רָעָה, לְפִיכָךְ (קהלת ה, יג): וְהוֹלִיד בֵּן וְאֵין בְּיָדוֹ מְאוּמָה, מִן כָּל מַה דַּהֲוַת לֵיהּ לָא יִשְׁבּוֹק לִבְרֵיהּ וּנְסֵיב מוּמָא לְנַפְשֵׁיהּ, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

Another matter, “if your brother will become poor” – that is what is written: “The poor man and the deceitful man [ve’ish tekhakhim] meet” (Proverbs 29:13); “wealthy and poor meet; the Lord is the maker of them all” (Proverbs 22:2). “Poor,” this is one who is poor in Torah. Ve’ish tekhakhim, this is one who studies one or two orders.⁶Of the six orders of Mishna. Tekhakhim is from the word tavekh, meaning middling or mediocre. Thus, the phrase ve’ish tekhakhim is rendered, the middling man. If the poor man stands with the middling man and says to him: ‘Teach me one chapter,’ and he teaches him, then “the Lord enlightens the eyes of both of them” (Proverbs 29:13); they acquire this world and the World to Come.
“Wealthy and poor meet” – one who is wealthy in Torah and one who is poor in Torah. If that poor man said to the wealthy man: ‘Teach me one chapter,’ but he does not teach him, [but instead] he says to him: ‘What, am I supposed to sit and teach you in: One may irrigate,⁷These are the opening words of tractate Moed Katan. or: From when?⁸These are the opening words of tractates Berakhot and Ta’anit. Study Bible and study Mishna with those who are like you.’ “The Lord is the Maker of them all” – the One who made this one a wise man can make him a fool, and the One who made that one a fool can make him a wise man.
Another matter, “poor,” this is one who is poor in terms of property; “ish tekhakhim,” this is one who works for a living. If the poor man stands with the one who earns a living and says to him: ‘Give me a mitzva,’⁹Give me charity. and he gives him; “the Lord enlightens the eyes of both of them.” This one acquired life in this world, and this one acquired life in the World to Come.
“Wealthy and poor,” – “wealthy,” this is one who is wealthy in terms of property. “Poor,” – this is one who is poor in terms of property. If the poor man stands with the wealthy man and says to him: ‘Give me a mitzva,’ but he does not give to him, “the Lord is the Maker of them all,” the One who made this one a poor man can make him a wealthy man, and the One who made that one a wealthy man can make him a poor man. If the wealthy man says to that poor man: ‘Do you not go and toil and eat? Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’¹⁰The wealthy man accuses the poor man of collecting charity but not really needing it. The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’ Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13). From everything that he has, he will not leave anything to his son, and he brings a blemish upon himself. Therefore, Moses cautions them: “If your brother will become poor.”

רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא פָּתַח (קהלת ז, יד): בְּיוֹם טוֹבָה הֱיֵה בְטוֹב וּבְיוֹם רָעָה רְאֵה [כי] גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הָאֱלֹהִים, אִם בָּאת רָעָה לַחֲבֵרְךָ רְאֵה הֵיאַךְ לְזַכּוֹת בּוֹ וּלְפַרְנְסוֹ כְּדֵי שֶׁתְּקַבֵּל מַתַּן שְׂכָרוֹ. כָּךְ הָיָה רַבִּי תַּנְחוּם בְּרַבִּי חִיָּא עוֹשֶׂה בְּשָׁעָה שֶׁאִמּוֹ לוֹקַחַת לוֹ לִיטְרָא אַחַת שֶׁל בָּשָׂר מִן הַשּׁוּק הָיְתָה לוֹקַחַת לוֹ שְׁתַּיִם, אַחַת לוֹ וְאַחַת לָעֲנִיִּים, עַל שׁוּם גַּם אֶת זֶה לְעֻמַּת זֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עֲנִיִּים וַעֲשִׁירִים כְּדֵי שֶׁיְּהוּ זָכִין אֵלּוּ לָאֵלּוּ, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

Rabbi Tanḥum ben Rabbi Ḥiyya began: “On a day of good, enjoy, and on a day of bad, see: God made this corresponding to that” (Ecclesiastes 7:14). If misfortune befell another, see how you can benefit him and sustain him in order to receive reward. So would Rabbi Tanḥum ben Rabbi Ḥiyya do when his mother would purchase a litra of meat from the market; she would purchase two for him, one for him, and one for the poor, on the basis of: “This corresponding to that” – the Holy One blessed be He made the poor and the wealthy so that they would benefit each other. Therefore, Moses cautions them: “If your brother will become poor.”

דָּבָר אַחֵר, וְכִי יָמוּךְ אָחִיךָ, הֲדָא הוּא דִכְתִיב (תהלים קו, מג): פְּעָמִים רַבּוֹת יַצִּילֵם וְהֵמָּה יַמְרוּ בַעֲצָתָם וַיָּמֹּכּוּ בַּעֲוֹנָם, בִּימֵי שְׁפֹט הַשּׁוֹפְטִים הָיוּ יִשְׂרָאֵל עוֹבְדִים עֲבוֹדַת כּוֹכָבִים וּמִשְׁתַּעְבְּדִים בַּמַּלְכוּת וְעוֹשִׂין תְּשׁוּבָה וְנִגְאָלִים, חוֹזְרִים וְעוֹבְדִים עֲבוֹדַת כּוֹכָבִים וּמִשְׁתַּעְבְּדִים בַּמַּלְכוּת וְעוֹשִׂין תְּשׁוּבָה וְנִגְאָלִין, עַד הֵיכָן, תְּרֵין אָמוֹרָאִין, חַד אָמַר עַד שֶׁדַּלּוּ מִן הַמִּצְווֹת, וְאָחֳרִינָא אָמַר עַד [שידלדלו] [שנדלדלו] מִן הַנְּכָסִים, עַד שֶׁלֹּא הָיְתָה סְפֵיקָא בְּיָדוֹ שֶׁל אֶחָד מֵהֶן לְהָבִיא אֲפִלּוּ קָרְבַּן עָנִי, כְּמָה דְאַתְּ אָמַר (ויקרא יד, כא): וְאִם דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת. שְׁמוֹנָה שֵׁמוֹת נִקְרְאוּ לֶעָנִי: עָנִי, אֶבְיוֹן, מִסְכֵּן, רָשׁ, דַּל, דָּךְ, מָךְ, הֵלֶךְ. עָנִי, כְּמַשְׁמָעוֹ. אֶבְיוֹן, שֶׁמְתָאֵב לַכֹּל. מִסְכֵּן, שֶׁהוּא בָּזוּי לַכֹּל, שֶׁנֶּאֱמַר (קהלת ט, טז): וְחָכְמַת הַמִּסְכֵּן בְּזוּיָה. רָשׁ, מִן הַנְּכָסִים. דַּל, מְדֻלְדָּל מִן הַנְּכָסִים. דָּךְ, מְדֻכְדָּךְ, רוֹאֶה דָּבָר וְאֵינוֹ אוֹכֵל, רוֹאֶה דָּבָר וְאֵינוֹ טוֹעֵם וְאֵינוֹ שׁוֹתֶה. מָךְ, שֶׁהוּא מָךְ לִפְנֵי כֹּל, עָשׂוּי כְּמִין סְקוּפָה הַתַּחְתּוֹנָה, לְפִיכָךְ משֶׁה מַזְהִיר לְיִשְׂרָאֵל וְכִי יָמוּךְ אָחִיךָ.

Another matter, “if your brother will become poor” – that is what is written: “Many times He rescued them, but they were defiant in their counsel, sinking low in their iniquity” (Psalms 106:43). In the days when the judges judged,¹¹This is a reference to the period of the book of Judges. Israel would engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed. They would again engage in idol worship, be enslaved by a [foreign] kingdom, repent, and be redeemed. To what extent? Two amora’im, one said: Until they were impoverished [shedalu] from mitzvot.¹²This is based on the verse “Israel became impoverished [vayidal]” (Judges 6:6). The other said: Until their property dwindled [nidaldelu] to the extent that they did not have enough in the possession of any of them to bring even the offering of the poor, just as it says: “If he is impoverished, and his means do not suffice…” (Leviticus 14:21).
There are eight terms for a poor person: Ani, evyon, misken, rash, dal, dakh, makh, helekh. Ani, in its plain sense; evyon, who desires [shemeta’ev] everything; misken, because he is scorned by all, as it is stated: “The wisdom of the poor man [hamisken] is scorned” (Ecclesiastes 9:16). Rash, from property;¹³The term rash means dispossessed, as in the verse “you shall dispossess [vehorashtem] all the inhabitants of the land” (Numbers 33:52). dal, his property is depleted [meduldal]; dakh, depressed [medukhdakh], he sees an item but does not eat, he sees an item but does not taste and does not drink; makh, as he is lowly [makh] before all, he is like the lowest threshold. Therefore, Moses cautions them: “If your brother will become poor [yamukh].”

אָמַר רַבִּי זְעֵירָא אֲפִלּוּ שִׂיחָתָן שֶׁל בְּנֵי אֶרֶץ יִשְׂרָאֵל תּוֹרָה, הָא כֵיצַד, אָדָם אוֹמֵר לַחֲבֵרוֹ זַכִּי בִי, אוֹ רַכִּי בִי, זַכִּי גַרְמָךְ בִּי. רַבִּי חַגַּי אָמַר סְכֵי בִּי, אִסְתַּכַּל בִּי, סְכֵי בִּי מָה הֲוֵינָא, וְאִסְתַּכַּל בִּי מָה אֲנָא. דְּאָמַר רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק כְּתִיב (קהלת ה, יג): וְאָבַד הָעשֶׁר הַהוּא בְּעִנְיַן רָע, שֶׁהֵשִׁיב לְאוֹתוֹ הֶעָנִי בְּעִנְיַן רָע וְאָמַר לוֹ לֵית אַתְּ אָזֵיל לָעֵי וְנָגֵיס, חָמֵי שָׁקְיָין, חָמֵי כְּרָעִין, חָמֵי כָּרְסָוָן, חָמֵי קֻפְרָן. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא דַיָּךְ שֶׁלֹּא נָתַתָּ לוֹ מִשֶּׁלָּךְ מְאוּמָה אֶלָּא בַּמֶּה שֶׁנָּתַתִּי לוֹ אַתְּ מֵשִׂים בּוֹ עַיִן רָעָה, לְפִיכָךְ (קהלת ה, יג): וְהוֹלִיד בֵּן וְאֵין בְּיָדוֹ מְאוּמָה, מִן כָּל מַה דַּהֲוָה לֵיהּ.

Rabbi Ze’eira said: Even the conversation of the residents of the Land of Israel is Torah. How so? A person says to another: ‘Gain through me, be exalted through me, gain for yourself through me.’¹⁴This is what the poor would say to the wealthy when asking for charity. The very manner in which they asked indicated a clear understanding of the benefit of charity for the giver.
Rabbi Ḥagai said: ‘Consider me, look at me.’¹⁵This is what the poor might say to the wealthy when asking for charity. Consider what I was and look at what I am, as Rabbi Ḥagai said in the name of Rabbi Yitzḥak: It is written: “That wealth was lost in an ill-fated matter” (Ecclesiastes 5:13), because he responded to that poor man in an ill-fated manner, and said to him: ‘Do you not go and toil and eat? Look at your thighs, look at your legs, look at your belly, look that you are corpulent.’ The Holy One blessed be He says to him: ‘Is it not enough for you that you did not give him anything of yours, but regarding what I gave him, you are introducing an evil eye for him?’ Therefore, “he begets a son and he has nothing in his hand” (Ecclesiastes 5:13), from everything that he had.¹⁶The wealthy individual who was unkind to the poor lost his wealth. Those currently wealthy would do well to consider his former status in comparison to his current situation.

רַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אוֹמֵר בָּהּ אַרְבַּע שִׁיטִין, מִי הוּא שֶׁעָשָׂה חֶסֶד עִם מִי שֶׁלֹּא הָיוּ צְרִיכִין, אַבְרָהָם עִם מַלְאֲכֵי הַשָּׁרֵת, כְּתִיב (בראשית יח, ח): וְהוּא עֹמֵד עֲלֵיהֶם תַּחַת הָעֵץ וַיֹּאכֵלוּ, וְכִי אוֹכְלִין הָיוּ, אָמַר רַבִּי יוּדָן נִרְאִין כְּאוֹכְלִין וְשׁוֹתִין וְרִאשׁוֹן רִאשׁוֹן מִסְתַּלֵּק, וּמַה פָּרַע הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָנָיו, הַמָּן יוֹרֵד לָהֶם, וְהַבְּאֵר עוֹלָה לָהֶן, וְהַשְּׂלָו מָצוּי לָהֶם, וְעַנְנֵי כָבוֹד מַקִּיפִין אוֹתָם, וְעַמּוּד הֶעָנָן נוֹסֵעַ לִפְנֵיהֶם. וַהֲרֵי דְבָרִים קַל וָחֹמֶר, וּמָה אִם מִי שֶׁעָשָׂה חֶסֶד עִם מִי שֶׁאֵינוֹ צָרִיךְ לְחֶסֶד פָּרַע הַקָּדוֹשׁ בָּרוּךְ הוּא לְבָנָיו, מִי שֶׁעוֹשֶׂה חֶסֶד עִם מִי שֶׁצָּרִיךְ, עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר בָּהּ שִׁיטָה חֳרֵי, מִי הֵן שֶׁלֹּא עָשׂוּ חֶסֶד עִם מִי שֶׁלֹּא הָיוּ צְרִיכִין לְחֶסֶד, עַמּוֹנִי וּמוֹאָבִי עִם יִשְׂרָאֵל, דִּכְתִיב (דברים כג, ה): עַל דְּבַר אֲשֶׁר לֹא קִדְמוּ אֶתְכֶם בַּלֶּחֶם וּבַמַּיִם, וְכִי צְרִיכִין הָיוּ לָהֶם יִשְׂרָאֵל, וַהֲלוֹא כָּל אוֹתָן אַרְבָּעִים שָׁנָה שֶׁהָיוּ יִשְׂרָאֵל בַּמִּדְבָּר הָיָה הַמָּן יוֹרֵד לָהֶן וְהַבְּאֵר עוֹלָה וְהַשְּׂלָו מָצוּי לָהֶם וְעַנְנֵי כָּבוֹד מַקִּיפִין אוֹתָם וְעַמּוּד עָנָן נוֹסֵעַ לִפְנֵיהֶם. אֶלָּא דֶּרֶךְ אֶרֶץ הוּא הַבָּא מִן הַדֶּרֶךְ מַקְדִּימִין לָהֶם בְּמַאֲכָל וּבְמִשְׁתֶּה, מַה פָּרַע לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא מִתּוֹךְ כָּךְ (דברים כג, ד): לֹא יָבֹא עַמּוֹנִי וּמוֹאָבִי, וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמַה אִם מִי שֶׁלֹּא עָשׂוּ חֶסֶד עִם מִי שֶׁאֵינוֹ צָרִיךְ חֶסֶד רְאֵה מַה פָּרַע לָהֶם שְׂכָרָם, מִי שֶׁאֵינוֹ עוֹשֶׂה חֶסֶד עִם מִי שֶׁצָּרִיךְ חֶסֶד עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אוֹמֵר בָּהּ שִׁיטָה חֳרֵי, מִי הוּא שֶׁעָשָׂה חֶסֶד עִם מִי שֶׁחַיָּב לוֹ, יִתְרוֹ עִם משֶׁה (שמות ב, כ): וַיֹּאמֶר [להן] קִרְאֶן לוֹ וְיֹאכַל לָחֶם, רַבִּי סִימוֹן אָמַר בִּשְׂכָרוֹ הֶאֱכִילוֹ, דִּכְתִיב (שמות ב, יט): וְגַם דָּלֹה דָּלָה לָנוּ, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אָמַר דָּלָה לָנוּ וְלַאֲבוֹתֵינוּ. רַבִּי נְחֶמְיָה אָמַר דָּלָה לָנוּ וְלָרוֹעִים. וְרַבָּנָן אָמְרֵי דָּלָה לָנוּ בִּזְכוּת אֲבוֹתֵינוּ, וְלָרוֹעִים בִּשְׁבִיל לְהַטִּיל שָׁלוֹם. וְאֵימָתַי פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שְׂכָרוֹ, רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר בִּימֵי שָׁאוּל, הֲדָא הוּא דִכְתִיב (שמואל א טו, ו): וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי לְכוּ סוּרוּ רְדוּ וגו', וְכִי עִם כָּל יִשְׂרָאֵל עָשָׂה חֶסֶד וַהֲלוֹא לֹא עָשָׂה אֶלָּא עִם משֶׁה לְבַדּוֹ, אֶלָּא לְלַמֶּדְךָ שֶׁכָּל מִי שֶׁעוֹשֶׂה חֶסֶד עִם אֶחָד מִגְּדוֹלֵי יִשְׂרָאֵל מַעֲלִין עָלָיו כְּאִלּוּ עוֹשֶׂה חֶסֶד עִם כָּל יִשְׂרָאֵל, וַהֲרֵי דְבָרִים קַל וָחֹמֶר וּמַה מִּי שֶׁעָשָׂה חֶסֶד עִם מִי שֶׁחַיָּב לוֹ רְאֵה מַה פָּרַע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, מִי שֶׁעוֹשֶׂה חֶסֶד עִם מִי שֶׁאֵינוֹ חַיָּב לוֹ עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אוֹמֵר בָּהּ שִׁיטָה חֳרֵי, אָמַר מִי הוּא שֶׁעָשָׂה חֶסֶד עִם מִי שֶׁצָּרִיךְ חֶסֶד, זֶה בּוֹעַז עִם רוּת, הֲדָא הוּא דִכְתִיב (רות ב, יד): וַיֹּאמֶר לָה בֹעַז לְעֵת הָאֹכֶל גּשִׁי הֲלֹם, קְרִיבִי לְהָכָא, (רות ב, יד): וְאָכַלְתְּ מִן הַלֶּחֶם, מִלֶּחֶם שֶׁל קוֹצְרִים, (רות ב, יד): וְטָבַלְתְּ פִּתֵּךְ בַּחֹמֶץ, שֶׁכֵּן דֶּרֶךְ הַקּוֹצְרִים לִהְיוֹת טוֹבְלִין פִּתָּן בְּחֹמֶץ בִּשְׁעַת הַשָּׁרָב, אָמַר רַבִּי יוֹנָתָן מִכָּאן שֶׁמּוֹצִיאִין מִינֵי חֲמֻצִים לַגְּרָנוֹת. (רות ב, יד): וַתֵּשֶׁב מִצַּד הַקֹּצְרִים, וַדַּאי. (רות ב, יד): וַיִּצְבָּט לָהּ קָלִי, קָלֵיל זְעֵיר בְּרָאשֵׁי אֶצְבְּעוֹתָיו נָתַן לָהּ, וְהָכְתִיב (רות ב, יד): וַתֹּאכַל וַתִּשְׂבַּע וַתֹּתַר, אָמַר רַבִּי יִצְחָק אֲנַן שַׁמְעִינַן מִינָהּ תַּרְתֵּי, אוֹ בְּרָכָה שׁוֹרָה בְּיָדוֹ שֶׁל אוֹתוֹ צַדִּיק, אוֹ בְּרָכָה שׁוֹרָה בְּמֵעֶיהָ שֶׁל אוֹתָהּ צַדֶּקֶת, אֶלָּא מִן מַה דִּכְתִיב: וַתֹּאכַל וַתִּשְׂבַּע וַתּוֹתַר, אָנוּ יוֹדְעִין שֶׁבְּרָכָה שׁוֹרָה בְּתוֹךְ מֵעֶיהָ שֶׁל אוֹתָהּ צַדֶּקֶת. אָמַר רַבִּי יִצְחָק, לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁכְּשֶׁיְהֵא אָדָם עוֹשֶׂה מִצְוָה יְהֵא עוֹשֶׂה אוֹתָהּ בְּלֵב שָׂמֵחַ, שֶׁאִלּוּ הָיָה רְאוּבֵן יוֹדֵעַ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו (בראשית לז, כא): וַיִּשְׁמַע רְאוּבֵן וַיַּצִּלֵהוּ מִיָּדָם, הָיָה טוֹעֲנוֹ וּמוֹלִיכוֹ אֵצֶל אָבִיו, וְאִלּוּ הָיָה יוֹדֵעַ בֹּעַז שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַכְתִּיב עָלָיו: וַיִּצְבָּט לָהּ קָלִי, עֲגָלִים פְּטוּמִים הָיָה מַאֲכִילָהּ. רַבִּי כֹּהֵן וְרַבִּי יְהוֹשֻׁעַ בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי לֵוִי אָמְרוּ לְשֶׁעָבַר הָיָה אָדָם עוֹשֶׂה מִצְוָה וְהַנָּבִיא כּוֹתְבָהּ, וְעַכְשָׁיו אָדָם עוֹשֶׂה מִצְוָה מִי כּוֹתְבָהּ, אֵלִיָהוּ וּמֶלֶךְ הַמָּשִׁיחַ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹתֵם עַל יְדֵיהֶם, כְּהַהוּא דִכְתִיב (מלאכי ג, טז): אָז נִדְבְּרוּ יִרְאֵי ה' אִישׁ אֶל רֵעֵהוּ וַיַּקְשֵׁב ה' וַיִּשְׁמָע וַיִּכָּתֵב סֵפֶר זִכָּרוֹן לְפָנָיו. תָּנֵי רַבִּי יְהוֹשֻׁעַ, יוֹתֵר מִמַּה שֶּׁבַּעַל הַבַּיִת עוֹשֶׂה עִם הֶעָנִי הֶעָנִי עוֹשֶׂה עִם בַּעַל הַבַּיִת, שֶׁכֵּן רוּת אוֹמֶרֶת לְנָעֳמִי (רות ב, יט): שֵׁם הָאִישׁ אֲשֶׁר עָשִׂיתִי עִמּוֹ הַיּוֹם בֹּעַז, אֲשֶׁר עָשָׂה עִמִּי אֵין כְּתִיב כָּאן, אֶלָּא אֲשֶׁר עָשִׂיתִי עִמּוֹ, אָמְרָה לָהּ הַרְבֵּה פְּעֻלּוֹת וְטוֹבוֹת עָשִׂיתִי עִמּוֹ הַיּוֹם בִּשְׁבִיל פְּרוּסָה שֶׁנָּתַן לִי.

Rabbi Simon in the name of Rabbi Elazar says four approaches in this regard: Who was it who performed kindness with those who were not in need? Abraham, with the ministering angels. It is written: “He stood over them beneath the tree, and they ate” (Genesis 18:8). Were they eating? Rabbi Yudan said: They appeared as though they were eating and drinking, and each course disappeared in turn. How did the Holy One blessed be He reward his descendants? The manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them. The matters can be inferred a fortiori. For one who performed kindness for those who were not in need of kindness, the Holy One blessed be He rewarded his descendants; one who performs kindness for those who are in need, all the more so.
Rabbi Simon in the name of Rabbi Elazar said another approach in this regard: Who was it who did not perform kindness for those who were not in need of kindness? The Amonites and Moavites, with Israel, as it is written: “Because they did not greet you with bread and with water” (Deuteronomy 23:5). Did Israel need them? Is it not so that all those forty years that Israel was in the wilderness, the manna fell for them, the spring arose for them, the quail was present for them, the clouds of glory surrounded them, and the pillar of cloud traveled before them? Rather, it is common courtesy that those who come from the way, one greets them with food and drink. How did the Holy One blessed be He repay them as a result? “An Amonite or a Moavite shall not enter [into the assembly of the Lord]” (Deuteronomy 23:4). The matters can be inferred a fortiori. For those who did not perform kindness for those who were not in need of kindness, see how He repaid them in punishment; one who does not perform kindness for one who is in need of kindness, all the more so.
Rabbi Simon in the name of Rabbi Elazar says another approach in this regard: Who was it who performed kindness with one to whom he was beholden? Yitro, with Moses. “He said: Call him and let him eat bread” (Exodus 2:20). Rabbi Simon said: He fed him for his wages, as it is written: “He drew water for us” (Exodus 2:19).¹⁷Yitro was merely repaying Moses for having drawn water in order to help Yitro’s daughters give it to the sheep. Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda said: He drew water for us and for our ancestors.¹⁸This is based on the doubled Hebrew term employed in the verse “He drew water [dalo dala] for us.” Apparently, the daughters of Yitro had their own sheep, in addition to tending to their father’s sheep (Etz Yosef; cf. Matnot Kehuna). Rabbi Neḥemya said: He drew water for us and for the shepherds. The Rabbis said: He drew water for us due to the merit of our ancestors, and for the shepherds in order to make peace. When did the Holy One blessed be He pay his reward? Rabbi Yoḥanan says in the name of Rabbi Yosei HaGelili: In the days of Saul. That is what is written: “Saul said to the Kenite: Go, withdraw and descend [from the midst of the Amalekites, lest I destroy you with them, and you acted with kindness with all the children of Israel when they came up from Egypt]” (I Samuel 15:6). Did he perform kindness for all Israel? Did he not perform kindness only for Moses alone? Rather, it is to teach you that anyone who performs kindness for one of the prominent leaders of Israel, it is ascribed to him as though he performed kindness for all Israel. The matters can be inferred a fortiori. For one who performed kindness for one to whom he was beholden, see how the Holy One blessed be He repaid him one who performs kindness for one to whom he is not beholden, all the more so.
Rabbi Simon in the name of Rabbi Elazar says another approach in this regard. He said: Who was it who performed kindness with one who was in need of kindness? It was Boaz, with Ruth. That is what is written: “Boaz said to her at mealtime: Come here” (Ruth 2:14); draw near. “Eat of the bread” (Ruth 2:14); of the bread of the reapers. “Dip your morsel in vinegar” (Ruth 2:14); as it is the way of the reapers to dip their morsel in vinegar during the dry heat. Rabbi Yoḥanan said: From here [it may be derived] that one takes out food containing vinegar to the threshing floors.¹⁹Harvesting and threshing are performed in the summer, and vinegar helps the workers find some relief from the heat. “She sat alongside the reapers” (Ruth 2:14); in its plain sense. “He handed her a pinch of toasted grain” (Ruth 2:14); he gave her a minute pinch with his fingertips. But is it not written: “She ate, she was satisfied, and she left over”? (Ruth 2:14). Rabbi Yitzḥak said: We derive from this one of two matters: Either a blessing rested on the hand of that righteous man, or a blessing rested in the innards of that righteous woman. But from what is written: “She ate, she was satisfied, and she left over,” we know that a blessing rested in the innards of that righteous woman.
Rabbi Yitzḥak said: The Torah teaches you etiquette. When a person performs a mitzva, he should do so with a joyous heart. Had Reuben known that the Holy One blessed be He would dictate in his regard: “Reuben heard and he rescued him from their hand” (Genesis 37:21),²⁰Reuben rescued Joseph from his brothers, who had conspired to kill him. he would have carried him and taken him to his father. Had Boaz known that the Holy One blessed be He would dictate in his regard: “He handed her a pinch of toasted grain,” he would have fed her fattened calves.
Rabbi Kohen and Rabbi Yehoshua ben Rabbi Simon said in the name of Rabbi Levi: In the past, a person would perform a mitzva and the prophet would record it, but now, when a person performs a mitzva, who records it? It is Elijah and the messianic king, and the Holy One blessed be He signs it for them, like that which is written: “Then those who fear the Lord spoke one to another, and the Lord listened and heeded; a book of remembrance was written before Him” (Malachi 3:16).
Rabbi Yehoshua taught: More than what the homeowner does for the poor person, the poor person does for the homeowner, as Ruth says to Naomi: “The name of the man for whom I acted today is Boaz” (Ruth 2:19).²¹This verse would ordinarily be translated “for whom I worked.” However, the term used for worked [asiti] does not literally mean worked. It is a more general term that can also be translated “did,” or “acted.” “Who acted for me” is not written here, but rather, “for whom I acted.” She said to her: ‘I performed many actions and favors with him today for the piece of bread that he gave me.’²²Meaning, by taking the bread that he gave me, I did him a favor by giving him the merit of the mitzva of charity.

אָמַר רַבִּי כֹּהֵן, יַעַן וּבְיַעַן (ויקרא כו, מג), הוּא יַעַן, הוּא עָנִי. אָמַר רַבִּי שִׁילָא דְּנַוְהָא, הָאֶבְיוֹן אֲהָן מִסְכֵּנָא הַב הוֹנָךְ מִנֵּיהּ. אָמַר רַבִּי אָבִין הֶעָנִי הַזֶּה עוֹמֵד עַל פִּתְחֲךָ וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹמֵד עַל יְמִינוֹ, דִּכְתִיב (תהלים קט, לא): כִּי יַעֲמֹד לִימִין אֶבְיוֹן, אִם נָתַתָּ לוֹ דַּע מִי שֶׁעוֹמֵד עַל יְמִינוֹ וְנוֹתֵן לְךָ שְׂכָרְךָ, וְאִם לֹא נָתַתָּ לוֹ דַּע מִי שֶׁעוֹמֵד עַל יְמִינוֹ פּוֹרֵעַ מִמְּךָ, דִּכְתִיב (תהלים קט, לא): לְהוֹשִׁיעַ מִשֹּׁפְטֵי נַפְשׁוֹ, אָמַר רַבִּי אַיְבוּ כְּתִיב (דברים טו, י): נָתוֹן תִּתֵּן לוֹ, אָמַר רַבִּי נַחְמָן (דברים טו, י): כִּי בִּגְלַל הַדָּבָר הַזֶּה, אֲהָן עַלְמָא מִדַּמֵּי לְגַלְגְּלָא דְּאַנְטִילָא דְּמָלֵא מִתְרוֹקֵן דְּמִתְרוֹקֵן מִתְמַלֵּא. תָּנֵי בְּשֵׁם רַבִּי אֱלִיעֶזֶר, נִקְמָתָן שֶׁל יִשְׂרָאֵל בְּיַד עֲנִיִּים, דִּכְתִיב (דברים טו, ט): וְקָרָא עָלֶיךָ אֶל ה' וְהָיָה בְךָ חֵטְא, נִקְמָתָן שֶׁל אֱדוֹם בְּיַד יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל כה, יד): וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדֹם בְּיַד עַמִּי יִשְׂרָאֵל.

Rabbi Kohen said: “[The land shall be forsaken of them and shall be repaid for its sabbaths in its desolation from them, and they shall repay their iniquity] because [yaan uvyaan] [they rejected My ordinances]” (Leviticus 26:43). Yaan is a poor person [ani].²³The punishment is for mistreatment of the poor. Ani and yaan are anagrams. Rabbi Shila of Navha said: “[Beware, lest there be a wicked thought in your heart…and your eye will be miserly toward your brother who is] indigent” (Deuteronomy 15:9), give your wealth to this poor person,²⁴The word indigent [ha’evyon] is thus understood to mean hav hon, give wealth. for it is his.²⁵God gave it to you so that you could give it to the poor (Maharzu; cf. Etz Yosef). Rabbi Avin said: This poor person is standing at your doorway, and the Holy One blessed be He is standing to his right, as it is written: “For He stands at the right of the indigent” (Psalms 109:31). If you give to him, know Who is standing to his right, and He will reward you. And if you do not give to him, know Who is standing to his right, and He will repay you, as it is written: “To deliver him from those who judge him” (Psalms 109:31).
Rabbi Aivu said: It is written: “You shall give him” (Deuteronomy 15:10). Rabbi Naḥman said: “For it is due to this matter” (Deuteronomy 15:10). This world is like a water wheel; the bucket that is full empties and the empty one is filled.²⁶So too, people’s financial fortunes rise and fall. It is taught in the name of Rabbi Eliezer: Vengeance against Israel is in the hand of the poor, as it is written: “He will cry out to the Lord against you and it will be a sin for you” (Deuteronomy 15:9). The vengeance of Edom is in the hand of Israel, as it is stated: “I will place My vengeance upon Edom by the hand of My people Israel” (Ezekiel 25:14).

רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר אָמַר, צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה לָרַמָּאִין שֶׁבָּהֶם, שֶׁאִלּוּלֵי הָרַמָּאִים שֶׁבָּהֶם כֵּיוָן שֶׁהָיָה אֶחָד מֵהֶם תּוֹבֵעַ בִּידֵי אָדָם וְהוּא מַחֲזִירוֹ, מִיָּד נֶעֱנַשׁ לְמִיתָה, שֶׁנֶּאֱמַר (דברים טו, ט): וְקָרָא עָלֶיךָ אֶל ה' וגו', וּכְתִיב (יחזקאל יח, כ): הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת, רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ נָחֲתִין לְמִסְחֵי בַּהֲדֵין דִּימוֹסִין דִּטְבֶרְיָא, פָּגַע בְּהוֹן חַד מִסְכֵּן אֲמַר לוֹן זַכּוּן בִּי, אָמְרוּ לֵיהּ כִּי נָפְקוֹן אֲנַן זַכְּיָן בָּךְ, נָפְקִין וְאַשְׁכְּחוּנֵיהּ מָאִית, אָמְרִין הוֹאִיל וְלָא אִטַפְּלוּן בֵּיהּ בְּחַיָּיו נְטַפֵּל בֵּיהּ בְּמוֹתוֹ, עַד דְּאִינוּן מַסְחִין לֵיהּ אַשְׁכָּחִין חָדָא כִּיסָא וְשִׁית מְאָה דִּינָר תְּלֵא בִּקְדִילֵיהּ, אָמְרוּ בָּרוּךְ שֶׁבָּחַר בַּחֲכָמִים וּבְדִבְרֵיהֶם, לֹא כֵן אָמַר רַבִּי אַבָּהוּ בְּשֵׁם רַבִּי אֱלִיעֶזֶר צְרִיכִין אָנוּ לְהַחֲזִיק טוֹבָה וכו'.

Rabbi Abahu said in the name of Rabbi Eliezer: We must be grateful to the deceivers among them, as were it not for the deceivers among them, when one of them would demand [charity] from a person and he would refuse him, he would be punishable by death, as it is stated: “He will cry out to the Lord against you [and it will be a sin for you]” (Deuteronomy 15:9). And it is written: “The soul that sins, it will die” (Ezekiel 18:20). Rabbi Yoḥanan and Reish Lakish descended to bathe in a certain bathhouse in Tiberias. A certain poor person encountered them. He said to them: ‘Gain through me.’²⁷Give me charity. They said to him: ‘When we emerge we will gain through you.’ They emerged and found him dead. They said: ‘Since we did not tend to him in his lifetime, we will tend to him in his death.’ When they were washing him, they found a purse with six hundred dinars hanging around his neck. They said: ‘Blessed is He who chose the Sages and their words. Did Rabbi Abahu not say in the name of Rabbi Elazar: We must be grateful to the deceivers…’

רַבִּי סִימוֹן אָמַר בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לְעוֹלָם אַל תְּהִי מִצְוַת עָנִי קַלָּה בְּעֵינֶיךָ, שֶׁהֶפְסֵדָהּ עֶשְׂרִים וְאַרְבַּע קְלָלוֹת, וּמַתַּן שְׂכָרָהּ עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, הֶפְסֵדָהּ עֶשְׂרִים וְאַרְבַּע קְלָלוֹת, כְּתִיב (תהלים קט, ו יח): הַפְקֵד עָלָיו רָשָׁע, בְּהִשָּׁפְטוֹ יֵצֵא רָשָׁע, יִהְיוּ יָמָיו מְעַטִּים, יִהְיוּ בָנָיו יְתוֹמִים, וְנוֹעַ יָנוּעוּ בָנָיו וְשִׁאֵלוּ, יְנַקֵּשׁ נוֹשֶׁה לְכָל אֲשֶׁר לוֹ, אַל יְהִי לוֹ מוֹשֵׁךְ חָסֶד, יְהִי אַחֲרִיתוֹ לְהַכְרִית, יִזָּכֵר עֲוֹן אֲבוֹתָיו אֶל ה', יִהְיֶה נֶגֶד ה' תָּמִיד, וַיֶּאֱהַב קְלָלָה, וַיִּלְבַּשׁ קְלָלָה. וְכֹלָא עִנְיָנָא דְּמִזְמוֹרָא, כָּל כָּךְ לָמָּה (תהלים קט, טז): יַעַן אֲשֶׁר לֹא זָכַר עֲשׂוֹת וגו', מַתַּן שְׂכָרָן עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, כְּתִיב (ישעיה נח, ז): הֲלוֹא פָרֹס לָרָעֵב לַחְמֶךָ, אָמַר רַבִּי סִימוֹן הֲלוֹא תִּפְרֹשׂ אֵין כְּתִיב כָּאן, אֶלָּא הֲלוֹא פָרֹס, כְּבָר הִיא פְּרוּסָה, שֶׁבְּרֹאשׁ הַשָּׁנָה נִגְזַר עַל אָדָם מַה שֶּׁמִשְׂתַּכֵּר וּמַה שֶּׁמִּתְחַסֵּר.

Rabbi Simon said in the name of Rabbi Yehoshua ben Levi: Let the mitzva of [charity to] the poor not be insignificant in your eyes, as its failure engenders twenty-four curses, and its reward is twenty-four blessings. Its failure engenders twenty-four curses; it is written: “Appoint a wicked one over him…when he is judged, may he be found guilty…may his days be few…may his children be fatherless…may his children wander and beg…may creditors seize all that he has…may there be no one to offer him kindness…may his legacy be cut off…may the iniquity of his fathers be remembered by the Lord…may these be before the Lord continually…he loved curses…may he be clothed in curses” (Psalms 109:6–15, 17–18), and the entire content of the psalm. Why to that extent? “For he did not remember to practice [kindness]” (Psalms 109:16). Its reward is twenty-four blessings: It is written: “Is it not slicing your bread for the hungry?” (Isaiah 58:7).²⁸The subsequent verses detail the rewards engendered by supporting the poor; see: Isaiah 58:8–12. Rabbi Simon said: “Will you not slice [tifros]” is not written here, but rather, “slicing [paros]” – it is already sliced [parus], as on Rosh Hashanah it is decreed regarding a person, what he will earn and what he will lose.²⁹Thus, one will not lose out by giving charity, because if one does not spend the money in that way it will be lost in some other way.

רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי כַּד דְּמִיךְ לֵיהּ בְּלֵילֵי רֵישׁ שַׁתָּא חָמָא בְּחֶלְמֵיהּ בְּנֵי אֲחָתֵיהּ מִתְבָּעִין מִן מַלְכוּתָא שִׁית מְאָה דִּינָרִים, אַנְסִינָן אוֹקְמִינָן פַּרְנָסִין, אָמְרִין לֵיהּ מִן דְּמָא מַפַּקְתָּא, אֲמַר לְהוֹן אַתּוּן מַפְקִין וְכָתְבִין, בְּסֵיפָא דְשַׁתָּא אִין מִתְאַבְּדִין אֲנָא אֲשַׁלֵּם לְכוֹן, בְּסוֹפָא דְשַׁתָּא אִיתְאַמְרִין עֲלַיְיהוּ לִשָּׁן בִּישׁ כַּד הֲווֹ יָתְבִין וְנָסְבִין בַּהֲדֵין מְטַכְּסָא, אָתָא חַד גְּבַר מִמַּלְכוּתָא אֲמַר לְהוֹן אוֹ אַתּוּן עָבְדִין פּוֹרְפִּירָא דְמַלְכָּא אוֹ אַתּוּן מְאַרְמָאִין שִׁית מְאָה דִינָרִין, וְסָבִיתִינוֹן וַחֲבַשְׁתִּינוֹן בְּסִלָקֵי, כֵּיוָן דְּשָׁמַע רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, אָזֵיל לְגַבֵּיהוֹן וַאֲמַר לוֹן וּמָה אַפַּקְתּוּן, אֲמָרוּ לֵיהּ הָא כְּתָבָא, שָׁרֵי קָרֵי הֲדָא כְּתָבָא וְאַשְׁכַּח דְּאַפְקָן שִׁית מְאָה דִינָרִין חָסֵר שִׁית דִּינָרִין, אֲמַר לְהוֹן הָבוּ לִי שִׁית דִּינָרִין וַאֲנָא מַפְקָא לְכוֹן. אֲמָרוּ לֵיהּ אַתּוּן חָמוּן לְהַהוּא סָבָא, מִתְבַּע מִנְּהוֹן שִׁית מְאָה דִינָרִין וְאַתָּה אָמַרְתָּ שִׁית דִּינָרִין וַאֲנָא מַפְקָא לְכוֹן, אֲמַר לְהוֹן הָבוּ לִי שִׁיתָּא דִינָרִין וְלָא אִיכְפַּת לְכוֹן אַתּוּן, יְהִיבִין לֵיהּ שִׁיתָּא דִינָרִין בְּגוֹ קֻמְצֵיהּ אָזַל יַהֲבִין שׁוֹחֲדָא לְהָדֵין סָבָא דְּלָא לְדַבֵּר לְמַלְכָּא מִלָּא וְאַפְקִינוּן מִתַּמָּן. אֲמָרוּ לֵיהּ דִּלְמָא הֲוֵית יָדַעְתְּ דַּאֲנַן מִזְדַּמְיָין, אֲמַר לוֹן חַיֵּיכוֹן מִלֵּילֵי רֵישׁ שַׁתָּא הֲוֵינָא יָדְעִין דְּאִינוּן מְאַרְסְוָן שִׁית מְאִין דִּינָרִין. אֲמָרוּ לֵיהּ אִלּוּ אֲמַרְתְּ לָא הֲוֵינָא יַהֲבִין אַף שִׁתָּא דִינָרִין בְּגוֹ מִצְוָתָא. אֲמַר לְהוֹן וְאִלּוּ אֲמַר לְכוֹן לָא הַוְיָן מְהֵמְנִין יָתִי אֶלָּא אִית הוּא מִשְׂתְּחוֹי לְהוֹ לְמֶעְבַּד מִצְוָתֵיהּ לִשְׁמָהּ.

Rabbi Shimon ben Yoḥai, when he was sleeping on the night of Rosh Hashanah, saw in his dream his sister’s children being sued by the kingdom for six hundred dinars. He forced them to be appointed charity fund administrators. They said to him: ‘From whose money will the expenditures come?’ He said to them: ‘You expend [the necessary funds] and record it, and at the end of the year, if you have a deficit, I will pay you.’ At the end of the year, slander was spoken about them.³⁰From context, it is likely that someone told government officials that they were breaking the law in their silk trade. While they were sitting and engaging in the silk trade, a man from the government came and said to them: ‘Either you craft a royal garment for the king, or you will be fined six hundred dinars.’ He took them and incarcerated them in prison. When Rabbi Shimon ben Yoḥai heard, he went to them and said to them: ‘What did you expend?’ They said to him: ‘This is the ledger.’ He began reading the ledger and found that they had expended six hundred dinars, less six dinars. He said to them: ‘Give me six dinars and I will get you out.’ They said to him: ‘Do you see that old man? He is suing us for six hundred dinars, and you say: Six dinars and I will get you out?’ He said to them: ‘Give me six dinars and you need not be concerned.’ They gave him six dinars in his clenched hand,³¹In secrecy. he went and gave it as a bribe to that old man so he would not say anything to the king, and he got them out of there. They said to him: ‘Did you perhaps know that we would be summoned?’³²Did you know that we would have to pay exactly six hundred dinars, such that after we had spent five hundred and ninety four on charity, we would need to pay only another six? He said to them: ‘As you live, from Rosh Hashanah eve I knew that you would be sued for six hundred dinars.’ They said to him: ‘Had you told us, would we not have given even the six dinars for a mitzva?’ He said to them: ‘Had I told you, you would not have believed me. Moreover, I distracted you so you would perform the mitzva for its own sake.’³³Had you known that you would thereby save six hundred dinars, you would have paid the six dinars for that reason rather than to help the needy.

וְתָפֵק לָרָעֵב (ישעיה נח, י), אִם זְכִיתֶם לִרְעֵבוֹ שֶׁל יַעֲקֹב, וְאִם לָאו לִשְׂבֵעוֹ שֶׁל עֵשָׂו. (ישעיה נח, ז): וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת, אֵלּוּ הֵם עֲנִיִּים מִנְעוּרֵיהֶם, אָמַר רַבִּי יִצְחָק כְּהָדֵין סַמְיָא דְּקָרְיָן לֵיהּ סַגֵּי נְהוֹרָא, לְכָךְ נֶאֱמַר: וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. דָּבָר אַחֵר, וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת, אֵלּוּ בַּעֲלֵי בָתִּים שֶׁיָּרְדוּ מִכְּבוֹדָם וּמִנִּכְסֵיהֶם, מִי גָרַם לָהֶם שֶׁיִּהְיוּ עֲנִיִּים עַל יְדֵי שֶׁלֹּא פָּשְׁטוּ יְדֵיהֶם לַעֲנִיִּים, וְעַל יְדֵי שֶׁלֹּא עָשׂוּ רְצוֹן אֲבִיהֶם שֶׁבַּשָּׁמַיִם, לְכָךְ נֶאֱמַר: וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. דָּבָר אַחֵר, וַעֲנִיִּים מְרוּדִים, אֵלּוּ אֲבֵלִים וּמָרֵי נֶפֶשׁ, שֶׁנַּפְשָׁם עֲגוּמָה עֲלֵיהֶן, וּמִי מְשַׂמְּחָן, יַיִן, דִּכְתִיב (משלי לא, ו): תְּנוּ שֵׁכָר לְאוֹבֵד וְיַיִן לְמָרֵי נָפֶשׁ, לְכָךְ נֶאֱמַר: וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. דָּבָר אַחֵר, וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת, אֵלּוּ תַּלְמִידֵי חֲכָמִים שֶׁנִּכְנָסִים לְבָתֵּי עַם הָאָרֶץ וּמַרְוִים אוֹתָם מִדִּבְרֵי תוֹרָה, לְכָךְ נֶאֱמַר: וַעֲנִיִים מְרוּדִים תָּבִיא בָיִת. דָּבָר אַחֵר, וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת, אֵלּוּ תַּלְמִידֵי חֲכָמִים וְתַלְמִידֵיהֶם שֶׁמּוֹרִים לְיִשְׂרָאֵל טֻמְאָה וְטָהֳרָה, אִסּוּר וְהֶתֵּר, וּמְלַמְּדִים אוֹתָן לַעֲשׂוֹת רְצוֹן אֲבִיהֶם שֶׁבַּשָּׁמַיִם, לְכָךְ נֶאֱמַר: וַעֲנִיִּים מְרוּדִים תָּבִיא בָיִת. אָמַר רַבִּי אָבִין כָּל הַמְאָרֵחַ תַּלְמִיד חָכָם בְּבֵיתוֹ מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִקְרִיב בִּכּוּרִים, נֶאֱמַר כָּאן תָּבִיא, וְנֶאֱמַר לְהַלָּן (שמות כג, יט): תָּבִיא בֵּית ה' אֱלֹהֶיךָ, מַה לְּהַלָּן בִּכּוּרִים אַף כָּאן בִּכּוּרִים.

“And offer [your soul] to the hungry” (Isaiah 58:10); if you merit, [you will give] to the hungry of Jacob; if not, to the sated of Esau.³⁴If you do not contribute sufficiently to charity, your money will be confiscated by the non-Jewish authorities. In the time of the Sages, this was Rome, which is identified as a descendant of Esau. “And bringing home the wretched poor” (Isaiah 58:7), these are the poor from their youth.³⁵They present themselves as needy even though they are no longer poor. Some explain that this refers to the governmental authorities, who would demand payment as though they were poor, and were used to doing so as though a lifelong habit. Thus, if you do not “offer your soul to the hungry,” you will “bring home the wretched poor” (Etz Yosef). Rabbi Yitzḥak said: Like that blind person that they call full of light.³⁶It was common to euphemistically refer to a blind person as full of light. That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are homeowners who lost their dignity and their property. What caused them to become impoverished? It is because they did not extend their hand to the poor and did not fulfill the will of their Father in heaven. That is why it is stated: “And bringing home the wretched poor.”³⁷Thus, the verses are understood to mean that if you do not “offer your soul to the hungry,” you will bring “the wretched poor” into your own home, meaning you will become poor. Alternatively, “wretched poor,” these are mourners and embittered souls, whose spirits are forlorn. What gladdens them? It is wine, as it is written: “Give intoxicating drink to the desolate and wine to embittered souls” (Proverbs 31:6). That is why it is stated: “And bringing home the wretched poor.”³⁸According to this interpretation, the verses address two different cases: One must provide basic sustenance to the poor, but this is not sufficient for mourners and the forlorn; one must bring them to one’s house, and provide them with wine.
Another matter, “and bringing home the wretched poor,” these are Torah scholars who enter the homes of the ignorant and saturate them with matters of Torah. That is why it is stated: “And bringing home the wretched poor.” Alternatively, “and bringing home the wretched poor,” these are Torah scholars and their disciples who teach Israel ritual impurity and purity, what is prohibited and permitted, and they teach them to perform the will of their Father in Heaven. That is why it is stated: “And bringing home the wretched poor.” Rabbi Avin said: Anyone who hosts a Torah scholar in his house, the verse ascribes it to him as though he offered first fruits. “Bringing [tavi]” is stated here, and “bring” is stated there: “You shall bring [tavi] to the house of the Lord your God” (Exodus 23:19). Just as there it is first fruits, so too, here, it is first fruits.

כִּי תִרְאֶה עָרֹם וְכִסִּיתוֹ (ישעיה נח, ז), רַבִּי אַדָּא בַּר אַהֲבָה וְרַב וְרַבִּי יוֹחָנָן, חַד אָמַר מְדַקְדְּקִין בִּכְסוּת וְאֵין מְדַקְדְּקִין בְּחַיֵּי נֶפֶשׁ. וַחֲכָמִים אוֹמְרִים אַף בִּכְסוּת אֵינָן מְדַקְדְּקִין, מִפְּנֵי בְּרִיתוֹ שֶׁל אַבְרָהָם אָבִינוּ, (ישעיה נח, ז): וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, בַּר קַפָּרָא אָמַר הֱוֵי רוֹאֶה בְּשָׂרוֹ כִּבְשָׂרֶךָ. תָּנֵי בַּר קַפָּרָא אֵין לְךָ אָדָם שֶׁאֵינוֹ בָּא לִידֵי מִדָּה זוֹ, אִם לֹא הוּא בְּנוֹ, אִם לֹא בְּנוֹ בֶּן בְּנוֹ. דָּבָר אַחֵר, וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, רַבִּי יַעֲקֹב אָמַר בְּשֵׁם רַבִּי אֶלְעָזָר זוֹ גְרוּשָׁתוֹ. רַבִּי יוֹסֵי הַגְּלִילִי הֲוָה לֵיהּ אִתְּתָא בִּישָׁא וַהֲוַת מְבַזָּה לֵיהּ קֳדָם תַּלְמִידָיו, אָמְרוּ לֵיהּ תַּלְמִידָיו רַבִּי שְׁבֹק הֲדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לוֹן פּוּרְנָא דִידָהּ רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, חַד זְמַן הַוְיָן יָתְבִין פָּשְׁטִין הוּא וְרַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, מִן דַּחֲסַלּוּן אֲמַר לֵיהּ מַשְׁגַּח רַבִּי וַאֲנַן סָלְקִין לְבֵיתָא, אֲמַר לֵיהּ אִין, מַה דְּסָלְקִין אַמַּכַת עַל אַפָּא וְנָפְקַת לָהּ, צָפָא בְּהַהִיא קִידְרָא עֲלֵי תְּפָיָה, אֲמַר לָהּ אִית בְּהַהִיא קִידְרָא כְּלוּם, אָמְרָה לֵיהּ אִית בָּהּ פַּרְפְּרָיִין, אָזַל גָּלִיתָא וְאַשְׁכַּח בְּגַוָהּ פַּרְגָּיִין, יָדַע רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה דְּלָא יְתִיבָה דַעְתָּהּ עִם בַּעֲלָהּ, כַּד יַתְבִין לְהוֹן אָכְלִין אֲמַר לֵיהּ לָא אָמְרָה פַּרְפְּרָיִין וְהָא אֲנָא אַשְׁכַּחְנָא בְּגַוָּהּ פַּרְגָּיִין, אָמַר מַעֲשֵׂה נִסִּים הֵן, כֵּיוָן דְּאָכְלִין מַה דְּאָכְלִין, אֲמַר לֵיהּ רַבִּי שְׁבֹק הָדָא אִתְּתָא מִנָּךְ דְּלֵית הִיא עָבְדָא לִיקָרָךְ, אֲמַר לֵיהּ פּוּרְנָא רַב עָלַי וְלֵית בִּי מִשְׁבַּק לָהּ, אָמְרוּ לֵיהּ אֲנַן פַּסְקִינָן פּוּרְנָא וְשַׁבְקַהּ מִינָךְ, עָבְדִין לֵיהּ כֵּן פְּסִיקוּ לֵיהּ פּוּרְנָא וְשַׁבְקָהּ מִנֵיהּ, וְאַסְבוּן יָתֵיהּ אִתְּתָא אָחֳרֵי טַבְתָּא מִנָּהּ, גָּרְמִין חוֹבָא דְּהַהִיא אִנְתְּתָא וְאָזְלָא וְאִתְנְסִיבַת לְסַנְטֵירָא דְּקַרְתָּא, לְבָתַר יוֹמִין אָתוֹן יִסּוּרִין עֲלוֹי וְאִתְעֲבֵיד הַהוּא גַבְרָא סַגֵּי נְהוֹר, וַהֲוַת אִתְּתָא נְגִידָא לֵיהּ בְּכָל קַרְתָּא וַהֲוַת אָזְלָא בְּכָל שְׁכוּנַיָא וּבִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי לָא הֲוַת אָזְלָה, הֲוָה הַהוּא גַּבְרָא חָכֵם קַרְתָּא, אֲמַר לָהּ לָמָּה לֵית אַתְּ מוֹבִילָא לִי לִשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי דַּאֲנָא שְׁמִיעַ דְּהוּא עָבֵיד מִצְוָן, אָמְרָה לוֹ מַשְׁבַּקְתֵּיהּ אֲנָא וְלֵית בִּי חָמֵא אַפוֹי. אָתוֹן חַד זְמַן וְקָרוֹן בִּשְׁכוּנָתֵיהּ דְּרַבִּי יוֹסֵי הַגְּלִילִי, שְׁרֵי חָבֵט עֲלָהּ וַהֲוַת קָלְהוֹן מִתְבַּזְיָן בְּכָל קַרְתָּא, אוֹדִיק רַבִּי יוֹסֵי הַגְּלִילִי וְחָמוֹן מִתְבַּזְיָן בְּגוֹ שׁוּקָא, נְסִיבֵיהוֹן וִיהַב יָתְהוֹן בְּחַד בֵּיתָא מִן דִּידֵיהּ, וַהֲוָה מְפַרְנֵס יַתְהוֹן כָּל יְמֵי חַיֵּיהוֹן, מִשּׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּיוֹמֵי דְּרַבִּי תַּנְחוּמָא הָיוּ צְרִיכִין יִשְׂרָאֵל לְמִטְרָא אָתוֹן לְגַבֵּיהּ וַאֲמָרִין לֵיהּ רַבִּי גְּזֹר תַּעֲנִיתָא דְּיֵיחוֹת מִטְרָא, גְּזַר תַּעֲנִיתָא פַּעַם רִאשׁוֹנָה וּשְׁנִיָּה וְלֹא יָרְדוּ גְשָׁמִים, פַּעַם שְׁלִישִׁית קָם וְדָרַשׁ אֲמַר לוֹן כָּל עַמָּא יַפְלִיגוּן מִצְוָה, קָם חַד גְבַר וּנְסַב מַה דַּהֲוָה לֵיהּ בְּגוֹ בֵּיתֵיהּ וְנָפַק לְמִפְלְגָה, פָּגְעָה בֵּיהּ מַשְׁבַּקְתֵּיהּ, וְאָמְרָה לֵיהּ זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִן בֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרָאָה אוֹתָהּ עֲרֻמָּה וּבְצָרָה גְדוֹלָה, נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, חֲמִיתֵּיהּ חַד גְּבַר, סָלֵיק וַאֲמַר לֵיהּ לְרַבִּי תַּנְחוּמָא רַבִּי אַתְּ הָכָא וַעֲבֵרָה הָכָא, אֲמַר לֵיהּ מַה חָמֵית, אֲמַר לֵיהּ חָמֵית גְּבַר פְּלָן דְּמִשְׁתָּעֵי לְמַשְׁבַּקְתֵּיהּ, וְלָא עוֹד אֶלָּא דִּיהַב לָהּ פְּרִיטִין, אִי לָאו דַּחֲשִׁיד עֲלָהּ לָא יָהֵיב לָהּ. שָׁלַח רַבִּי תַּנְחוּמָא וְאַיְיתִיתֵיהּ, וַאֲמַר לֵיהּ בְּרִי אַתְּ יָדַע דְּעַלְמָא קָאי בְּצַעֲרָא וּבְרִיָּאתָה קָיְימֵא בְּצַעֲרָא וַאֲזַלְתְּ וְאִשְׁתָּעֵית עִם מַשְׁבַּקְתָּךְ, וְלָא עוֹד אֶלָּא דִיְהַבְתְּ לָהּ פְּרִיטִין, אִלּוּלֵי דַחֲשִׁיד אַתָּה לָא יְהַבְתְּ לָהּ פְּרִיטִין, אֲמַר לֵיהּ וְלָא כָךְ דָּרַשְׁתָּ וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם, אַתְּ אֲמַרְתְּ כָּל עַמָּא יִפְקוּן וְיִפְלְגוּן מִצְוָה, קָאֵים אֲנָא לְמִפְלְגָה מִצְוָה פָּגְעַת בִּי מַשְׁבַּקְתִּי וַאֲמָרַת לִי זְכֵי בְּהַהִיא אִתְּתָא דְּמִן יוֹמָא דְּנָפְקֵית מִבֵּיתָךְ לָא חָמֵית טַב, כֵּיוָן שֶׁרְאִיתִיהָ עֲרֻמָּה וּבְצָרָה גְדוֹלָה נִתְמַלֵּאתִי עָלֶיהָ רַחֲמִים וְנָתַתִּי לָהּ עַל שׁוּם וּמִבְּשָׂרְךָ לֹא תִתְעַלָּם. בְּאוֹתָהּ שָׁעָה הִגְבִּיהַּ רַבִּי תַּנְחוּמָא פָּנָיו לַשָּׁמַיִם וְאָמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם מָה אִם זֶה שֶׁהוּא בָּשָׂר וָדָם וְאַכְזָרִי וְלֹא הָיָה עָלָיו מְזוֹנוֹתֶיהָ נִתְמַלֵּא עָלֶיהָ רַחֲמִים וְנָתַן לָהּ, אָנוּ שֶׁאָנוּ בְּנֵי בָנֶיךָ בְּנֵי אַבְרָהָם יִצְחָק וְיַעֲקֹב וּמְזוֹנוֹתֵינוּ עָלֶיךָ, עַל אַחַת כַּמָּה וְכַמָּה שֶׁתִּתְמַלֵּא עָלֵינוּ רַחֲמִים, בְּאוֹתָהּ שָׁעָה יָרְדוּ גְשָׁמִים וְנִתְרַוַּח הָעוֹלָם.

“When you see the naked, you clothe him” (Isaiah 58:7). Rabbi Ada bar Ahava, Rav, and Rabbi Yoḥanan, one said: One investigates regarding garments, but one does not investigate regarding food.³⁹If an individual claims to be poor and in need of clothing, one may investigate whether he is really poor before giving to him. However, if he says he needs food in order to survive, one must help even without investigation. The Sages say: Even regarding garments one does not investigate, due to the covenant of Abraham our patriarch.⁴⁰It is demeaning for Abraham’s descendants to go around unclothed.
“Do not disregard your own flesh” (Isaiah 58:7). Bar Kappara said: See his flesh as your flesh. Bar Kappara taught: There is no one who does not come to this condition; if not him, his son, if not his son, his grandson.⁴¹He should view the poor man as himself because the likelihood is that he or his descendants will eventually become poor.
Another matter, “do not disregard your own flesh.” Rabbi Yaakov said in the name of Rabbi Elazar: This is one’s divorcee. Rabbi Yosei HaGelili had an evil wife and she would demean him before his disciples. His disciples said to him: ‘Our teacher, leave this woman, as she does not accord you the appropriate honor.’ He said to them: ‘Her marriage contract is too much for me, and I do not have enough to give her.’ One time, he and Rabbi Elazar ben Azarya were sitting and studying. When they concluded, [Rabbi Yosei] said to him: ‘My master, listen to me and let us go up to my house.’ He said to him: ‘Okay.’ When they went up, she looked down in anger and exited. [Rabbi Yosei] saw a certain pot on the stove. He said to her: ‘Is there anything in that pot?’ She said to him: ‘There are cooked vegetables in it.’ He went and uncovered it and he found chicken in it. Rabbi Elazar ben Azarya realized that she did not live in harmony with her husband. When they sat to eat, [Rabbi Yosei] said to her: ‘Did you not say cooked vegetables? I found chicken in it.’ She said: ‘They are the product of a miracle.’ When they ate what they ate, [Rabbi Elazar] said to him: ‘Leave this woman, as she does not accord you the appropriate honor.’ He said to him: ‘Her marriage contract is too much for me, and I do not have enough to give her.‘ He said to him: ‘We will pay her marriage contract. Leave her.’⁴²Rabbi Elazar ben Azarya, who was wealthy, offered to pay her marriage contract. They did so for him. They paid her marriage contract and he left her and married a different woman who was better than she. The sins of that woman caused her to go and marry the town watchman. Sometime later, suffering befell him, and that man went blind. His wife would lead him throughout the city.⁴³She went to collect charity. She would go to all the neighborhoods, but to the neighborhood of Rabbi Yosei HaGelili she would not go. That man was well acquainted with the city. He said to her: ‘Why do you not lead me to the neighborhood of Rabbi Yosei HaGelili, as I hear that he performs mitzvot?’ She said to him: ‘I am his divorcee and I cannot bring myself to see his face.’ It happened one time that they came to the neighborhood of Rabbi Yosei HaGelili. He began striking her,⁴⁴Presumably, he wanted to knock on Rabbi Yosei’s door and she refused (Etz Yosef). and their disgraced voices spread throughout the city. Rabbi Yosei HaGelili looked and saw them being disgraced in the street. He took them and situated them in a house that belonged to him, and he supported them all the days of their lives, due to “do not disregard your own flesh.”
In the days of Rabbi Tanḥuma, Israel needed rain. They came to him and said to him: ‘Rabbi, decree a fast so that rain will come.’ He decreed a fast one time, and a second, but rain did not fall. The third time, he stood and addressed them and said: ‘Let the entire people distribute [money] for a mitzva.⁴⁵Give charity. A certain man stood, took what he had in his house, and went out to distribute it. His divorcee encountered him and said to him: ‘Gain through this woman,⁴⁶Give me the charity. who from the day that she left your house, has not seen goodness.’ When he saw her in tattered clothing and in great distress, he became filled with mercy for her, and he gave it to her, due to “do not disregard your own flesh.” A certain man saw this, and he went and said to Rabbi Tanḥuma: ‘Rabbi, you are here and sin is here.’ He said to him: ‘What did you see?’ He said to him: ‘I saw so-and-so man, who was speaking to his divorcee. Moreover, he gave her coins. If not that he was suspect in her regard, he would not have given her.’⁴⁷The man assumed that the individual must be engaged in an illicit relationship with his divorcee. Rabbi Tanḥuma sent and had him brought. He said to him: ‘My son, you know that the world is in distress and the people are in distress, and you went and spoke with your divorcee? Moreover, you gave her coins. If not that you were suspect in her regard, you would not have given her.’ He said to him: ‘Did you not address [us and say]: “Do not disregard your own flesh.” You said: Let the entire people distribute [money] for a mitzva. I stood to distribute for a mitzva. My divorcee encountered me and said to me: Gain through this woman,⁴⁸Give me the charity. who from the day that she left your house, has not seen goodness. When I saw her in tattered clothing and in great distress, I became filled with mercy for her, and I gave her, due to “do not disregard your own flesh.”’ At that moment Rabbi Tanḥuma lifted his face heavenward and said before the Holy One blessed be He: ‘Master of the universe, if this one, who is flesh and blood and cruel, and was not obligated in her sustenance, he became filled with mercy for her and gave her, we, who are the children of Your children, the descendants of Abraham, Isaac, and Jacob, and our sustenance is incumbent upon You, all the more so, that You should become filled with mercy for us.’ At that moment, rain fell and the world was relieved.

אָז יִבָּקַע כַּשַּׁחַר אוֹרֶךָ (ישעיה נח, ח), אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר אֲפִלּוּ אוֹתָהּ שֶׁכָּתוּב בָּהּ (דברים כב, ז): וְהַאֲרַכְתָּ יָמִים (ישעיה נח, ח): מְהֵרָה תִצְמָח. (ישעיה נח, ח): וְהָלַךְ לְפָנֶיךָ צִדְקֶךָ, כָּל מַה דְּאַתְּ לָעֵי לְנַפְשָׁךְ לָעֵי, וּלְפִיכָךְ (ישעיה נח, ח): וּכְבוֹד ה' יַאַסְפֶךָ, (ישעיה נח, ט): אָז תִּקְרָא וַה' יַעֲנֶה (ישעיה נח, ט): אִם תָּסִיר מִתּוֹכְךָ מוֹטָה, אֵלּוּ שְׁטָרוֹת פְּרוּעִים, (ישעיה נח, ט): שְׁלַח אֶצְבַּע וְדַבֶּר אָוֶן, אִם רָאִיתָ חֲבֵירְךָ שֶׁבּוֹרֵחַ מִן הָאֲנָסִים אִין הָיָה אָזֵיל בְּדָא אֱמֹר הָא אֲזֵיל בְּדָא, וְאִין לָא הֲוָה אָזֵיל בְּדָא אֱמֹר הָא אֲזֵיל בְּדָא. (ישעיה נח, י): וְתָפֵק לָרָעֵב נַפְשֶׁךָ, אָמַר רַבִּי לֵוִי אִם אֵין לְךָ לִתֵּן לוֹ נַחֲמוֹ בִּדְבָרִים, אֱמָר לוֹ, תֵּצֵא נַפְשִׁי עָלֶיךָ שֶׁאֵין לִי מַה לִּתֵּן לָךְ, (ישעיה נח, י): וְנֶפֶשׁ נַעֲנָה תַּשְׂבִּיעַ, אִם עָשִׂיתָ כֵּן (ישעיה נח, י): וְזָרַח בַּחשֶׁךְ אוֹרֶךָ וַאֲפֵלָתְךָ כַּצָּהֳרָיִם (ישעיה נח, יא): וְנָחֲךָ ה' תָּמִיד וְהִשְׂבִּיעַ בְּצַחְצָחוֹת נַפְשֶׁךָ וְעַצְמֹתֶיךָ יַחֲלִיץ, אָמַר רַבִּי טַבְיוֹמֵי אִם עָשִׂיתָ כֵּן הֲרֵי אַתְּ כְּבוֹרְאֶךָ, כְּאוֹתוֹ שֶׁכָּתוּב בּוֹ (שיר השירים ה, י): דּוֹדִי צַח וְאָדוֹם, (ישעיה נח, יא): וְעַצְמֹתֶיךָ יַחֲלִיץ, יִשְׁמֹט יְזַיֵּן יְשֵׁזֵיב וְיָנִיחַ. יִשְׁמֹט כְּמָה דְאַתְּ אָמַר (דברים כה, ט): וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ. יְזַיֵּן, כְּמָה דְאַתְּ אָמַר (דברים ג, יח): חֲלוּצִים תַּעַבְרוּ. יְשֵׁזֵיב, כְּמָה דְאַתְּ אָמַר (תהלים קמ, ב): חַלְּצֵנִי ה' מֵאָדָם רָע, וְיָנִיחַ, מִכָּאן קָבְעוּ חֲכָמִים לוֹמַר רְצֵה וְהַחְלִיצֵנוּ בְּשַׁבָּת, (ישעיה נח, יא): וְהָיִיתָ כְּגַן רָוֶה, זֶה גַּן, (ישעיה נח, יא): וּכְמוֹצָא מַיִם אֲשֶׁר לֹא יְכַזְּבוּ מֵימָיו, זֶה עֵדֶן.

“Then your light will burst out like the dawn [and your healing [vaarukhatekha] will quickly grow]” (Isaiah 58:8). Rabbi Yirmeya ben Elazar said: Even the one in whose regard it is written: “You will prolong [vehaarakhta] your days” (Deuteronomy 22:7), “will quickly grow.”⁴⁹The messianic era and the World to Come, which are alluded to in the phrase “you will prolong your days” (see Kiddushin 39b), will come quicker as a reward for giving charity. “Your justice [tzidkekha] will go before you” (Isaiah 58:8); all of your toil is for yourself.⁵⁰You will reap the reward of your efforts in the mitzva of giving charity. Therefore, “the glory of the Lord will accompany you” (Isaiah 58:8), “then you will call and the Lord will answer” (Isaiah 58:9).
“If you remove the yoke [mota] from your midst,” (Isaiah 58:9), these are repaid promissory notes.⁵¹Once the loan is repaid, the lender must rip up the loan documents. “Finger-pointing and evil speech” (Isaiah 58:9), if you see another who is fleeing from oppressors, if he went on this path, say that he went on that path; if he did not go on this path, say that he did go on this path.
“And offer your soul to the hungry” (Isaiah 58:10), Rabbi Levi said: If you do not have anything to give him, comfort him with words. Say to him: ‘My soul goes out to you, as I do not have anything to give to you.’ “And satisfy the afflicted soul” (Isaiah 58:10): if you do so, “your light will shine in the darkness and your blackness will be like the noon” (Isaiah 58:10); “the Lord will guide you always; He will satisfy your soul in brightness and strengthen your bones” (Isaiah 58:11). Rabbi Tavyomei said: If you do so, you will be like your Creator, in whose regard it is written: “My beloved is clear and ruddy” (Song of Songs 5:10).
“And strengthen [yaḥlitz] your bones,” – He will rescue, strengthen, save you, and give you rest, just as it says: “She shall remove [veḥaletza] his shoe from his foot” (Deuteronomy 25:9);⁵²So too, God will remove you from your troubles. just as it says: “As a vanguard [ḥalutzim] you shall pass” (Deuteronomy 3:18). Save, just as it says: “Save me [ḥaletzeni], Lord, from evil people” (Psalms 140:2). And give you rest; from here, the Sages established to say: May it please You to give us rest [vehaḥalitzenu] on Shabbat. “You shall be like a saturated garden” (Isaiah 58:11), this is the Garden; “and a water source whose water never fails” (Isaiah 58:11), this is Eden.

וּבָנוּ מִמְּךָ חָרְבוֹת עוֹלָם מוֹסְדֵי דוֹר וָדוֹר תְּקוֹמֵם (ישעיה נח, יב), רַבִּי טַרְפוֹן יְהַב לְרַבִּי עֲקִיבָא שִׁית מְאָה קַנְטָרִין דִּכְסַף, אֲמַר לֵיהּ אֲזֵיל זְבֵין לָן חָדָא אוּסְיָא דְּנֶהֱווֹן לָעְיָין בְּאוֹרַיְיתָא וּמִתְפַּרְנְסִין מִנָּהּ. נָסַב יַתְהוֹן וּפַלֵּיג יַתְהוֹן לְסַפְרַיָיא וּלְמַתְנַיָיא וּלְאִלֵּין דְּלָעְיָין בְּאוֹרַיְיתָא, לְבָתַר יוֹמִין קָם עִמֵּיהּ אֲמַר לֵיהּ זְבַנְתְּ לָן לְהַהִיא אוּסְיָא דַּאֲמָרֵית לָךְ, אֲמַר לֵיהּ אִין, אֲמַר לֵיהּ אִית בָּךְ מֶחֱמֵי לָהּ לִי, אֲמַר לֵיהּ אִין, נָסָאתֵיהּ וְחָמָאֵי לֵיהּ סַפְרַיָּא וּמַתְנַיָּא וּלְאִלֵּין דְּלָעְיָין בְּאוֹרַיְתָא, אֲמַר לֵיהּ אִית בַּר נָשׁ יָהֵב מַגָּן, אַפּוֹכֵי דִידֵיהּ הָן הִיא, אֲמַר לֵיהּ גַּבֵּי דָּוִד מֶלֶךְ יִשְׂרָאֵל, דִּכְתִיב בֵּיהּ (תהלים קיב, ט): פִּזַּר נָתַן לָאֶבְיוֹנִים צִדְקָתוֹ עֹמֶדֶת לָעַד. (ישעיה נח, יב): וְקֹרָא לְךָ גֹּדֵר פֶּרֶץ, רַבִּי אָבִין בְּשֵׁם רַבִּי בֶּרֶכְיָה אָמַר, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הַפִּרְצָה הַזּוֹ עָלַי הָיָה לְגָדְרָהּ וְעָמַדְתָּ אַתָּה וְגָדַרְתָּ אוֹתָהּ, חַיֶּיךָ שֶׁאֲנִי מַעֲלֶה עָלֶיךָ כְּאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים קו, כג): לוּלֵי משֶׁה בְחִירוֹ עָמַד בַּפֶּרֶץ לְפָנָיו. (ישעיה נח, יב): מְשֹׁבֵב נְתִיבוֹת לָשָׁבֶת, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן הֶעָנִי הַזֶּה יוֹשֵׁב וּמִתְרָעֵם מָה אֲנִי מִפְּלוֹנִי, הוּא יָשֵׁן עַל מִטָּתוֹ וַאֲנִי יָשֵׁן כָּאן, פְּלוֹנִי יָשֵׁן בְּבֵיתוֹ, וַאֲנִי כָּאן. וְעָמַדְתָּ אַתָּה וְנָתַתָּ לוֹ, חַיֶּיךָ שֶׁאֲנִי מַעֲלֶה עָלֶיךָ כְּאִלּוּ עָשִׂיתָ שָׁלוֹם בֵּינוֹ לְבֵינִי, הֲדָא הוּא דִכְתִיב (ישעיה כז, ה): אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי שָׁלוֹם יַעֲשֶׂה לִי. (ישעיה נח, יג): אִם תָּשִׁיב מִשַּׁבָּת רַגְלְךָ, תָּנוּ רַבָּנָן לֹא יְטַיֵּל אָדָם בְּתוֹךְ כְּרָךְ בְּשַׁבָּת עַל מְנָת שֶׁתֶּחְשַׁךְ וְיִרְחַץ בְּבֵית הַמֶּרְחָץ מִיָּד. (ישעיה נח, יג): עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי, מִכָּאן שֶׁאָסוּר לְאָדָם לָצֵאת בְּתוֹךְ שָׂדֵהוּ לֵידַע מַה הִיא צְרִיכָה בְּשַׁבָּת. מַעֲשֶׂה בְּחָסִיד אֶחָד שֶׁיָּצָא לְתוֹךְ כַּרְמוֹ לֵידַע מָה הִיא צְרִיכָה וּמָצָא שָׁם פִּרְצָה אַחַת וְחִשֵּׁב עָלֶיהָ לְגָדְרָהּ בְּשַׁבָּת, אָמַר אֵינִי גוֹדְרָהּ עַל שֶׁחָשַׁבְתִּי עָלֶיהָ בְּשַׁבָּת, מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן אִילָן שֶׁל נִצְפָּה וְעָמַד וּגְדָרָהּ, וְהָיָה מִתְפַּרְנֵס מִמֶּנּוּ כָּל יָמָיו. (ישעיה נח, יג): וְקָרָאתָ לַשַׁבָּת עֹנֶג, זוֹ שַׁבָּת בְּרֵאשִׁית. (ישעיה נח, יג): לִקְדּוֹשׁ ה' מְכֻבָּד, זֶה יוֹם הַכִּפּוּרִים. (ישעיה נח, יג): וְכִבַּדְתּוֹ, זֶה יוֹם טוֹב. (ישעיה נח, יג): מֵעֲשׂוֹת דְּרָכֶיךָ, זֶה חֻלּוֹ שֶׁל מוֹעֵד. (ישעיה נח, יג): מִמְּצוֹא חֶפְצֶךָ, מִכָּאן אָסוּר לְאָדָם לִתְבֹּעַ צְרָכָיו בְּשַׁבָּת. רַבִּי זְעִירָא בָּעֵי קוֹמֵיהּ דְּרַבִּי חִיָּא בַּר אַבָּא אֲמַר לֵיהּ אִלֵּין דְּאָמְרִין רוֹעֵנוּ זוּנֵנוּ פַּרְנְסֵנוּ בְּשַׁבָּת, מַהוּ, אָמַר לוֹ טוֹפֶס בְּרָכוֹת כָּךְ הִיא. (ישעיה נח, יג): וְדַבֵּר דָּבָר, אִמֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, כַּד הֲוַת מִשְׁתָּעֲיָא מוֹתָר מִלִּין בְּשַׁבַּתָּא הֲוָה אָמַר לָהּ שַׁבַּתָּא הִיא וַהֲוַת שָׁתְקָא. (ישעיה נח, יד): אָז תִּתְעַנַּג עַל ה' וְהִרְכַּבְתִּיךָ עַל בָּמֳתֵי אָרֶץ, הֲרֵי אַרְבָּעָה עָשָׂר, וְעַשְׂרָה אָחְרָנָיְתָא דִּכְתִיב גַּבֵּי יַעֲקֹב, דִּכְתִיב (ישעיה נח, יד): וְהַאֲכַלְתִּיךָ נַחֲלַת יַעֲקֹב אָבִיךָ, וְאֵלּוּ הֵן (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְּׁמַנֵּי הָאָרֶץ וגו'.

“Through you, ancient ruins will be rebuilt; you will reestablish generations-old foundations” (Isaiah 58:12). Rabbi Tarfon gave Rabbi Akiva six hundred silver talents and said to him: ‘Go and purchase for us property so we can toil in Torah and support ourselves from it.’ He took them and distributed them to Bible teachers, Mishna teachers, and those who toil in Torah. Sometime later, [Rabbi Tarfon] was standing with him and said to him: ‘Did you purchase that property for us that I said to you?’ He said to him: ‘Yes.’ He said to him: ‘Are you able to show it to me?’ He said to him: ‘Yes.’ He took him and showed him the Bible teachers, Mishna teachers, and those who toil in Torah. He said to him: ‘Is there a person who gives something for nothing; where is the documentation?’ He said to him: ‘It is with David, king of Israel, of whom it is written: “He gives freely to the needy; his righteousness stands forever”’ (Psalms 112:9).
“You will be called: Repairer of the breach” (Isaiah 58:12). Rabbi Avin said in the name of Rabbi Berekhya: The Holy One blessed be He said: ‘It was incumbent upon Me to repair this breach, but you stood and repaired it. As you live, I ascribe to you [credit] like the one of whom it is written: “Were it not for Moses, His chosen one, who stood before Him in the breach”’ (Psalms 106:23).
“Restorer of paths for habitation” (Isaiah 58:12); Rabbi Yehuda ben Rabbi Simon said:⁵³The upcoming statement is phrased as though stated by God. This poor person sits and says resentfully: ‘How am I different from so-and-so? He sleeps on his bed, and I sleep here; so-and-so sleeps in his house, and I, here.⁵⁴The poor person is resentful toward God that others sleep in comfort and he has nowhere to sleep. And you stood and gave to him. As you live, I will ascribe to you as though you made peace between him and Me.’ That is what is written: “Then He will strengthen my stronghold, will make peace for me, will make peace for me” (Isaiah 27:5).
“If you restrain your foot because of the Sabbath” (Isaiah 58:13); the Rabbis taught: A person may not walk in the city on Shabbat so that immediately when it gets dark he will bathe in the bathhouse.⁵⁵Since one may not bathe on Shabbat, one may not walk toward the bathhouse on Shabbat in order to bathe immediately after Shabbat.
“Pursuing your needs on the day of My holiness” (Isaiah 58:13); from here [it is derived] that it is prohibited for a person to go out into his field on Shabbat to ascertain what it needs. There was an incident involving a certain pious person who went out into his vineyard to ascertain its needs, and found a certain breach and considered on Shabbat to repair it. He said: ‘I will not repair it because I considered it on Shabbat.’ What did the Holy One blessed be He do? He provided a caper bush and it grew and repaired it, and he drew sustenance from it all his days.
“And you call the Sabbath a delight” (Isaiah 58:13); this is the Shabbat of Genesis.⁵⁶The seventh day of the week. “The sacred of the Lord, honored (Isaiah 58:13); this is Yom Kippur. “And you shall honor it” (Isaiah 58:13); this is a festival day. “By refraining from engaging in your business” (Isaiah 58:13); these are the intermediate days of the festival. “From seeking your needs” (Isaiah 58:13); from here it is [derived] that it is prohibited for a person to demand his needs on Shabbat. Rabbi Ze’ira asked before Rabbi Ḥiyya bar Abba, he said to him: ‘What about those who say: Our shepherd, feed us, support us, on Shabbat?’ He said to him: ‘That is the formula of the blessing.’⁵⁷Since this is a standard line in Grace after Meals, it is permitted on Shabbat.
“And from speaking of matters” (Isaiah 58:13); the mother of Rabbi Shimon ben Yoḥai, when she would speak extraneous words on Shabbat, he would say to her: ‘It is Shabbat,’ and she would be silent.
“Then you will delight in the Lord and I will mount you onto the heights of the earth” (Isaiah 58:14); these are fourteen.⁵⁸To this point, these are fourteen blessings of one who gives charity. The other ten are written regarding Jacob, as it is written: “I will feed you the inheritance of Jacob your forefather” (Isaiah 58:14), and these are: “God will give you from the dew of the heavens, and from the fat of the earth…” (Genesis 27:28).