Chasidut zu Rut 2:19

And the explanation is that the rich one who gives tzedakah, they are the one who fulfils the commandment of 'you shall surely give to them... you shall surely open up your hand to your kin... ' (Devarim 15:7-8). But the poor one who receives it, it seems that this one does not do any mitzvah. However, this is specifically in the case that the poor person who receives the tzedakah receives it with this intent: 'Since I need to receive, such as if my wages are not enough to live on', for regarding this it is said (Talmud Yerushalmi Peah 37b): "All who need to take alms and do not take, they are a shedder of blood", and in Mishna Peah 8:8 "If one had 199 dinarim, even if a thousand gave to one at once, behold one should take". If so, when the poor person receives with this intent: 'Since I need to receive, behold, I am causing the rich who do tzedakah with me to merit!', it turns out that the deed is greater than the doer (Bava Batra 9a). For behold, the poor person who receives, they can on one day receive tzedakah from many people, more than the giver can give to. And this was said explicitly by our rabbis regarding the verse (Ruth 2:19) - "The man with whom I worked today is Boaz". 'The man who worked with me' is not said, rather, 'the man with whom I worked', since more than the homeowner does with the poor, the poor does with the homeowner. And behold the poor person who receives tzedakah for the sake of Heaven, it's fitting for them that they only receive from righteous donors, that they will merit by the poor person's hand. But not from wicked donors, as we find with Elisha, that from righteous men he received tzedakah, but from Na'aman he did not want to take - and this is even though Na'aman converted and became a resident alien (Gittin 57b), he still didn't want to receive from him since he was not worthy to receive merit by Elisha's hand. And this is the the explanation of the Gemara: the one who wishes to benefit should benefit like Elisha, meaning, that they should intend in their taking of tzedakah to merit the rich who give to them, and if so they should only receive from righteous Jews who are worthy to receive merit by their hand. And one should not say, 'since it's a mitzvah to receive tzedakah, by this path, if so I should chase after any taking!' Regarding this it is said that even though this is permissible, the one who does not wish to benefit should not benefit, like Shmuel the Ramatite [?] who did not benefit from other creatures.