פירוש על ויקרא 25:36

נשך ותרבית [TAKE THOU NOT] INTEREST [OF HIM] OR INCREASE — The Rabbis regard them (these two things) as one, but Scripture uses two different words for the same offence in order to prescribe that he who infringes the law, is thereby transgressing two negative commands (Bava Metzia 60b).

TAKE THOU NO ‘NESHECH’ (INTEREST) OF HIM OR ‘RIBITH’ (INCREASE). “The Rabbis explained [these two terms — ‘interest’ and ‘increase’] as one, and [the reason why Scripture mentioned two different words is to teach us that he who transgresses this law] violates two negative commandments.” This is Rashi’s language. The plain meaning of the verse appears to me to be that neshech (interest) is where, [for example], he lends him a hundred [shekels] and [the borrower is] to give him five shekels each year [for the use of the money, without deducting it from the capital sum of the loan]. It is so called [neshech, literally “biting”] because at the last ‘yishach’ (it biteth) like a snake,²¹¹Proverbs 23:32. [the effect of whose bite is not noticed immediately, but which] spurts and increases. Tarbith [or ribith — “increase”], however, is if he lends him [a sum of money] until a certain time, and then [the borrower is to] repay him and give him an increase of five shekels, but [even if the repayment should be delayed], there is no [additional] increase after that time [i.e., there is one fixed sum and not an annual percentage]; this [form of interest] does not “bite”, since it will not go up more than that [fixed] sum, but it is [nonetheless] “an increase.” Therefore He stated, Thou shalt not give him thy money ‘b’neshech’ (upon interest), nor give him thy food ‘b’marbith’ (for increase),²¹²Verse 37. for it is customary to lend money for neshech (interest), [the borrower being obliged] to give every year [a certain amount of money for the use of the capital borrowed], but food is [usually] lent until the time of reaping, and then he pays him back out of his granary with a stipulated addition.

אל תקח מאתו, because this is the ethically good way to extend a loan to your financially embarrassed brother without charging him interest or something in lieu of interest.

וחי אחיך עמך, “and let your brother live with you.” The line is repeated primarily in order to show the reader how important that consideration is in the eyes of the Torah. Onkelos demonstrates in his translation that he includes the resident stranger as included in the admonition of the Torah to fear the Lord and “let your brother live with you.” Our sages apply the obligation of והחזקת בו, “you shall strengthen him (economically),” to fellow Jews, whereas they understand the commandment “and let him live with you,” as also including the resident stranger. [Anyone checking Onkelos will note that there is another version of the text in Onkelos in which the word דיר, “resident stranger,” does not appear. Ed.]

That which it says, "Do not take from him," implies that it is permitted to take from the wealthy. Likewise in Parshat Mishpatim (Exodus 22:24), it states, "If you lend money to My people, to the poor among you... exact no interest from him." Hence the Torah wrote in Deuteronomy 23:21, "Do not take interest from your brother" - do not take interest from anyone who is your brother, and even though the borrower profits from it. For the main reason for the prohibition of interest is because it erodes the trait of trust [in God]. As anyone engaged in business has his eyes lifted towards God, since he is in doubt whether he will make a profit or not. But one who gives with interest has his profit known and designated. So he will rely on his surety and remove his heart from God. And that which the borrower also transgresses the negative commandment is because he causes the creditor to sin and erodes his trait of trust. This is known from [observing] those that lend with interest. As most of them have little faith, and are 'stubborn-hearted and distant from charity' because of their lack of trust in God. This is the reason for the prohibition of interest in every place...

אל תקח מאתו נשך ותרבית, “do not accept from him any kind of interest or increase.” This paragraph has been repeated in the Torah when the Torah worded it in the inverted form as: “do not pay the lender interest or increase.” (verse 42, speaking of food.)

ויראת מאלהיך BUT BE AFRAID OF THY GOD — Because man’s thoughts are greatly attracted by the idea of taking interest and it comes difficult to him to keep aloof from it, so that he tries to persuade himself that it is a legitimate act (lit., he decides for himself that it is a permissible matter) on account of the fact that his money will otherwise remain unemployed, Scripture was compelled to state: “But be afraid of thy God!" Or take another case: If one pretends that his money belongs to a non-Jew in order to be able to lend it to an Israelite in an ostensibly legitimate way. This is given only to his heart and thoughts to know the real circumstances of the case; Scripture therefore was compelled to state “But be afraid of thy God!” (Bava Metzia 61b).

וחי אחיך עמך, you are required to do this if the Lord has endowed you so that you are financially able to extend such loans. The word עמך, alongside you, teaches what our sages termed “your own life takes precedence over that of your fellow.” (Baba Metzia 62)

And it mentioned the word, "interest (literally, bite)," [as well as] "increase"; as it is called, "bite," to the borrower, since it is is similar to [the bite of] a snake - in the way that if it bites his heel, it results in a small scratch; but it [then] proceeds to rise and swell to his skull. At first, it is not noticeable until its fever rises and cannot be cured. But to the creditor, it is called increase, as it increases his wealth and property...