Commento su Salmi 15:5

nor did he accept a bribe, etc. against a poor man, to condemn him in judgment by judging perversely. Our Sages explained it further to mean that he would not accept a bribe to exonerate him in judgment, and he certainly will not take a bribe to pervert the judgment.

He hath not given his money upon usury: – Already he has said, Nor doeth evil to his friend, and in this it is understood that he does not oppress or rob him, or steal from him. Now he says that even with his consent he does not take his money, together with something against which there is a prohibition – that is, usury. Although he gives it of his free will, he is obliged to give it, because he (the borrower) must borrow from him; and if he restores his money and the interest besides, and he takes his neighbour's money, it is wrong, even if it be done with his consent. Now as regards this matter, just because men are accustomed to it and do not denounce it as spoliation as they do robbery or stealing, therefore the Law is severe upon it and often warns against it. The Prophets also class it among the flagrant offences. And he who is accustomed to have recourse to it loses his money in a short time. But David and Ezekiel only forbid what the Law forbids, and the Law only forbids it in the case of Israel, but allows it in the case of the foreigner, as it is said (Deut. 23:21): "Unto a foreigner thou mayest lend upon usury." But it is not so said of robbery and stealing and loss and fraud, for even in the case of the stranger to oppress or rob him or steal his money is forbidden; but usury which is received from him with his knowledge and consent is permitted. An Israelite is bound to shew kindness to his fellow-Israelite, and the loan without interest is kindness and goodness; at times a greater kindness even than a gift, for men often will hesitate to accept a gift, but not a loan. Such, however, is not the case between the Israelite and the Gentile, for the former is under no obligation to shew him kindness or to lend him money gratuitously, for generally these hate Israel. But assuredly if the Gentile shews kindness and goodness to an Israelite, he, for his part, is bound to return his kindness and to do him good. Now I have enlarged on this matter so that you can answer the Christians who say that David did not distinguish between Jew and Gentile, and that all interest is forbidden. This, however, will not hold, for David does not forbid what Moses our teacher permitted at the command of God. Notice that the Torah says (Deut. xiii. i): "Thou shalt not add thereto nor diminish there-from."

shall not falter and he deserves to sojourn in Your tent.

Nor taketh reward against the innocent: – This also is money (taken) with the consent of him that gives it. If it is (intended) to pervert the course of justice, already he has said, Nor doeth evil to his friend, and this is included in it. But even if he has not perverted justice, but is innocent in judgment, save only that the (would-be) giver does not think that he will so act – yet he never takes money from the litigant, as Samuel the Prophet says – for he was judging Israel (i Sam. 12:3): "Whose ox have I taken?" etc.

shall not falter forever If he falters, his faltering will not be permanent faltering, but he will falter and ascend.

He that doeth these things: – He who does these good things which we have mentioned

shall never be moved: – Even in his death he shall not be moved, for his soul shall dwell in the place of Glory.