“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. “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. ). 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). 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. When all that evil transpired, 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). ], 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). “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 , . 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. 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?’ 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.’ They said to Him: ‘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.” “You shall not impose [ lo tesimun ] usury upon him” (Exodus 22:24). It should have said only “you shall not impose [ lo tasim ].” What is “you shall not impose [ lo tesimun ]”? 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). 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. , 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). ). 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. 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. 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, 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 ], 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.” If you give, you are not giving from yours, but from 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.” 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). 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. ] 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 ].”’ 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. ], 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. ). 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?’ 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, 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). The moon borrows from the stars and the stars borrow from the moon, 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, ). 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, 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, ). 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, ). 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,’ 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].” 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? 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). 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). 118a). Another matter, “if you lend money to My people,” that is what is written: “A greedy man rushes after wealth” (Proverbs 28:22); 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 , . in the Prophets is a litra , . and in the Writings is a centenarium . 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. ). Because he was greedy regarding Abraham’s money, the verse subtracted a vav from him. (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). 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, and it deducted one hundred; likewise the third, likewise, the fourth, likewise, the fifth, until it reached the total of its tithes. 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).
Exodus Rabbah 31
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