Comentario citado sobre Deuteronómio 15:3

It is known that the gleanings, forgotten sheaves, and corners of the field, which are designated for the poor, do not belong to the field owner, and therefore he is not obligated to separate the required tithe from them. This is because they fall under the category of laws pertaining to the poor. However, regarding ownerless produce, perhaps one could argue that it is permissible for him to take the obligated tithe from it, as he has a right to ownerless property since it is open to all. However, the Almighty has stated that the ownerless property has no share or inheritance with you (Deuteronomy 14:27-28), and He further said, "From what is yours and his, you have brought forth the ownerless property" (Deuteronomy 15:3). Thus, ownerless property is considered equal to both you and him. And they said regarding the first tithe, when the Levite has received his portion and the owner still has produce from his own land, he is undoubtedly obligated to separate the required tithe. Furthermore, even if he has tithes that he acquired from Israel, it is not appropriate for him to take from them the measure of the obligated tithe for his own produce and give it to the priest. This is because the priest has a specific law and right regarding that tithe, which is the tithe of the tithes. However, he should separate the tithe of the tithes, and afterward, he should separate the obligated tithe for his own produce.

LO THASHICH³¹³The hiph’il form tashich is understood in a causative sense as meaning: “Thou shalt not cause thy brother to take interest.” See “The Commandments,” Vol. II, pp. 224-225. L’ACHICHA’ (THOU SHALT NOT CAUSE THY BROTHER TO TAKE INTEREST). This also is an explanatory commandment, adding here an admonition to the borrower as well, unlike all civil cases, for if a person wishes to damage his belongings he may do so [and it should, therefore, be permitted to the borrower to give freely to the lender]. However, because of the habitual nature of this sin [of giving interest], Scripture admonishes the borrower as well.³¹⁴In other words there is no need to admonish people against needlessly diminishing their fortunes through improvident gifts. But the paying of interest to a creditor is a common practice; therefore the Torah specified that the prohibition extends even to the borrower. And he explained here³¹⁵Verse 21. See Ramban above, 15:3. that a heathen’s interest is permissible. This he did not mention with reference to robbery and theft, as the Rabbis have said.³¹⁶Baba Kamma 113b. “Theft from a heathen is forbidden.” But borrowing for interest, which is agreed upon by both parties and is done voluntarily, was forbidden [by the Torah] only because of brotherliness and kindness, as He commanded, and thou shalt love thy neighbor as thyself,³¹⁷Leviticus 19:18. and as he said, Beware that there be not a base thought in thy heart etc. [and thine eye be evil against thy needy brother, and thou give him nought].³¹⁸Above, 15:9. Therefore he said [here], that the Eternal thy G-d may bless thee,³¹⁹Verse 21. for it is an act of mercy and compassion that one does for his brother by lending him without interest, and it will be accounted to him for righteousness.³²⁰Genesis 15:6. The release of debts [in the Seventh year] is also an act of mercy among brothers, and therefore he said, Of a foreigner thou mayest exact it,³²¹Above, 15:3. and for him [who releases the debt of a brother] he designated a blessing,³²²See ibid., Verse 4. for Scripture mentions a blessing only in connection with charity and acts of mercy, and not for [the mere abstention from] robbery, theft, and fraud.
He mentions interest of money, interest of victuals³²³In Verse 20 before us. in order to explain that he who lends one measure of wheat for a measure and a half is [guilty of taking] true interest even if at the time of payment a measure and a half is not worth as much as was the one measure that he lent him. And he further explained, interest of any thing that is lent upon interest,³²³In Verse 20 before us. meaning even building-blocks and other articles which are lent. For it might occur to one to think that “interest” applies only to money with which everything can be purchased and to victuals which sustain life, but in other things we should go according to the cash value at the time of the loan and the repayment [therefore Scripture prohibited all such interest expressly]. Now our Rabbis have interpreted³²⁴Sifre, Ki Theitzei 263. See also Ramban above 15:3 where this subject is explained more fully. the verse, Unto a foreigner thou shalt lend upon interest³¹⁹Verse 21. as being a negative commandment derived from a positive commandment [which carries the force of a positive commandment] with respect to lending to an Israelite.³²⁵Thus one who lends money to an Israelite on interest violates both an explicit negative commandment that is inferred from a positive Scriptural statement, which has the same force as the positive commandment from which it is derived. This excludes the interpretation that there is a positive commandment that we are to lend a foreigner upon interest. [They rendered this interpretation] because the verse is redundant, for he already stated ‘lo thashich’ thy brother [which implies clearly that it is permitted to exact interest from a foreigner; why then the repetition, Unto a foreigner etc.? It was to teach that an interest-bearing loan to an Israelite is in violation of both a negative and a positive commandment].