Midrash sobre Proverbios 22:2

(Lev. 25:25,35:) “And when your relative becomes poor and sells some of his property […]. And when your relative becomes poor, and his strength fails.” This text is related (to Prov. 22:22-23), “Do not rob the impoverished because he is impoverished […]. For the Lord shall plead their cause.” The Holy One, blessed be He, said, “’Do not rob the impoverished because he is impoverished,’ for I have made him impoverished. [Hence] whoever robs him or mocks at him reproaches his Maker. [It is] as if he is mocking at Me, as stated (in Prov. 17:5), ‘One who mocks a poor person reproaches his Maker […].’” What is the meaning of (Prov. 22:22), “Do not rob the impoverished?” Is there someone robbing the impoverished? Of what does he rob him, when he does not have anything?¹¹Cf. Numb. R. 5:2. It is simply that, if you are accustomed to maintaining¹²PRNS. Cf. the Gk.: pronoein (“to plan ahead”). him, and you have reconsidered and said, “How long shall I provide for him,” and you [then] hold back from giving to him; if you do this, know that you are robbing him. Ergo (in Prov. 22:22), “Do not rob the impoverished because he is impoverished”; but rather maintain him, because he has no other place [to turn]. (Ibid., cont.:) “And do not oppress the poor in the gate,” lest I stop up the heavens because of you; for the heavens also have a gate, as stated (in Gen. 28:17), “and this is the gate of the heavens.” (Prov. 22:23:) “For the Lord shall plead their cause.” I am pleading [their cause] with you, because I made him poor and you rich. I am inverting his charm¹³Gk.: magganon. and will make him rich and you poor. Thus it is stated (in Prov. 22:2), “Rich and poor meet; the Lord made them all.” Why? (Prov. 22:23:) “For the Lord shall plead their cause.” Why so much? Because you are reducing his spirit (nefesh), if you do not maintain him. Therefore (ibid., cont.), “and he will despoil the ones who despoil them of life (nefesh).”

(Lev. 25:25:) WHEN YOUR RELATIVE BECOMES POOR AND SELLS SOME OF HIS PROPERTY < …. > This text is related (to Prov. 22:22–23): DO NOT ROB THE IMPOVERISHED BECAUSE HE IS IMPOVERISHED…; FOR THE LORD SHALL PLEAD THEIR CAUSE…. The Holy One said to Israel: Do not rob the impoverished because he is impoverished, for I have made him impoverished, and whoever robs him or mocks at him reproaches his maker.¹²Tanh., Lev. 9:2. < It is > as if he is mocking at me. It is so stated (in Prov. 17:5): ONE WHO MOCKS A POOR PERSON REPROACHES HIS MAKER. What is the meaning of (Prov. 22:22): DO NOT ROB THE IMPOVERISHED? Is there someone robbing the impoverished? Of what does he rob him, when he is impoverished?¹³Cf. Numb. R. 5:2. It is simply that, if you are accustomed to maintaining¹⁴PRNS. Cf. the Gk.: pronoein (“to plan ahead”). him, < if > you have reconsidered and said: How long do I supply him? and < if > you are holding back from giving to him; know that you are robbing him. Ergo (in Prov. 22:22): DO NOT ROB THE IMPOVERISHED < BECAUSE HE IS IMPOVERISHED >; but maintain him, because there is no other place for him. (Ibid., cont.:) AND DO NOT OPPRESS THE POOR IN THE GATE, lest I stop up the heavens because of you; for they (i.e., the heavens) are also called a gate, where it is stated (in Gen. 28:17): < THIS IS NOTHING BUT THE ABODE OF GOD, > AND THIS ISA GATE, THE HEAVENS.¹⁵Such is the interpretation of the midrash. Cf. the more traditional 1985 JPS translation: AND THAT (i.e., Jacob’s ladder) IS THE GATEWAY TO HEAVEN. (Prov. 22:23): FOR THE LORD SHALL PLEAD THEIR CAUSE. I am pleading < their cause > with you,¹⁶This expansion comes from the parallel in Tanh., Lev. 2. because I made him poor and you rich. I am inverting my charm¹⁷Gk.: magganon. and will make him rich and you poor. Thus it is stated (in Prov. 22:2): RICH AND POOR MEET; THE LORD MADE THEM ALL. Why? (Prov. 22:23:) FOR THE LORD SHALL PLEAD THEIR CAUSE. Why? Because you are reducing his livelihood (nefesh), if you do not maintain him. Therefore (ibid., cont.): AND HE WILL ROB THE ONES WHO ROB THEM OF LIFE (nefesh).

In the third month (Exod. 19:1). Scripture says elsewhere in allusion to this verse: Have I not written unto thee excellent things (shilshom) of counsels and knowledge (Prov. 22:20). R. Joshua the son of R. Nehemiah said: This verse refers to the Torah, the letters of which are in groups of three (shaloshim): alef, bet, gimel, etc. In fact, everything is in groups of three. The Scripture is made up of three sections: Torah, Nevi’im (Prophets), Ketuvim (Writings); the Talmud is in three parts: Mishnah, Halakhah, and Aggadah, (God’s) agents were three: Miriam, Aaron, and Moses; prayers are recited three times; evening, morning, and noon; the sanctification is three-fold; “holy, holy, holy”; Israel is composed of three groups, the priests, the Levites, and the Israelites; the letters of Moses’ name are three, and the letters in the name of the tribe of Levi are three; the progenitors of Israel were three; Abraham, Isaac, and Jacob; the months are arranged in groups of three, Nisan, Iyar, and Sivan, etc.; the letters in the word Sinai are three, as it is said: And were come to the wilderness of Sinai (Exod. 19:2); and in three days they made themselves holy, as it is said: And be ready against the third day (ibid., v. 11).

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