Midrash su Deuteronomio 15:10
נָת֤וֹן תִּתֵּן֙ ל֔וֹ וְלֹא־יֵרַ֥ע לְבָבְךָ֖ בְּתִתְּךָ֣ ל֑וֹ כִּ֞י בִּגְלַ֣ל ׀ הַדָּבָ֣ר הַזֶּ֗ה יְבָרֶכְךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכָֽל־מַעֲשֶׂ֔ךָ וּבְכֹ֖ל מִשְׁלַ֥ח יָדֶֽךָ׃
Lo darai sicuramente, e il tuo cuore non sarà rattristato quando gli dai; perché per questo l'Eterno, il tuo DIO, ti benedirà in tutto il tuo lavoro e in tutto ciò a cui metti la mano.
Eikhah Rabbah
“All its people are sighing, seeking bread; they have given their delights for food to restore life. See, Lord, and look, for I have become abject” (Lamentations 1:11).
“All its people are sighing.” It is written: “In the fourth month, on the ninth of the month, the famine intensified in the city [and there was no bread for the people of the land]” (Jeremiah 52:6). “For the people of the land” there was no bread, but for the residents of Judah there was bread.145This is a reference to the aristocracy, who still had stores of bread. That was in the first destruction. However, in the second destruction: “All its people are sighing, seeking bread…” Initially, they would lower them a basket of gold and they would give them a basket of wheat.146The wealthy residents of Jerusalem would lower baskets of gold over the wall and enemy soldiers would give them baskets of wheat in exchange. Subsequently, they would lower them a basket of gold and they would give them a basket of barley. Subsequently, they would lower them a basket and they would give them a basket of straw. What would they do? They would boil it and drink its broth. Subsequently, they would lower them a basket of gold, and they would give them nothing. Rabbi Yehuda ben Sigena said in the name of Rabbi Aḥa: If, regarding one who could give but did not take, it says: “You shall give him” (Deuteronomy 15:10), one who takes and does not give, all the more so.147The verse cited requires one to give charity to the needy, and follows a verse that states that if one fails to do so, it is considered a sin (Deuteronomy 15:9). How much more so, one who takes from the needy and does not even give anything in return (Rabbi David Luria).
“To restore life,” with how much is life restored? Rabbi says: A date-bulk. Rabbi Ḥananya said: A dried fig-bulk.
“See, Lord, and look.” Rabbi Pinḥas said: There was an incident involving two women, prostitutes, who were fighting with one another. One said to her counterpart while they were fighting with one another: ‘Won’t you go away from here, as your face appears like that of a Jewess.’ Some time later they reconciled. She said to her: ‘I pardon and forgive you for everything, but for the fact that you said to me: Your face appears like that of a Jewess, I will not pardon and I will not forgive you.’ That is why it is stated: “For I have become abject.”
“All its people are sighing.” It is written: “In the fourth month, on the ninth of the month, the famine intensified in the city [and there was no bread for the people of the land]” (Jeremiah 52:6). “For the people of the land” there was no bread, but for the residents of Judah there was bread.145This is a reference to the aristocracy, who still had stores of bread. That was in the first destruction. However, in the second destruction: “All its people are sighing, seeking bread…” Initially, they would lower them a basket of gold and they would give them a basket of wheat.146The wealthy residents of Jerusalem would lower baskets of gold over the wall and enemy soldiers would give them baskets of wheat in exchange. Subsequently, they would lower them a basket of gold and they would give them a basket of barley. Subsequently, they would lower them a basket and they would give them a basket of straw. What would they do? They would boil it and drink its broth. Subsequently, they would lower them a basket of gold, and they would give them nothing. Rabbi Yehuda ben Sigena said in the name of Rabbi Aḥa: If, regarding one who could give but did not take, it says: “You shall give him” (Deuteronomy 15:10), one who takes and does not give, all the more so.147The verse cited requires one to give charity to the needy, and follows a verse that states that if one fails to do so, it is considered a sin (Deuteronomy 15:9). How much more so, one who takes from the needy and does not even give anything in return (Rabbi David Luria).
“To restore life,” with how much is life restored? Rabbi says: A date-bulk. Rabbi Ḥananya said: A dried fig-bulk.
“See, Lord, and look.” Rabbi Pinḥas said: There was an incident involving two women, prostitutes, who were fighting with one another. One said to her counterpart while they were fighting with one another: ‘Won’t you go away from here, as your face appears like that of a Jewess.’ Some time later they reconciled. She said to her: ‘I pardon and forgive you for everything, but for the fact that you said to me: Your face appears like that of a Jewess, I will not pardon and I will not forgive you.’ That is why it is stated: “For I have become abject.”
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Ruth Rabbah
“Her mother-in-law said to her: Where did you glean today and where did you work? Blessed be he who acknowledged you. She told her mother-in-law with whom she had worked, and she said: The name of the man with whom I worked today is Boaz” (Ruth 2:19).
“Her mother-in-law said to her: Where did you glean today?” It is taught in the name of Rabbi Yehoshua: More than the owner does for the poor person, the poor person does for the owner, as Ruth said to Naomi: “The name of the man with whom I worked today is Boaz.” She did not say “who worked with me,” but rather “with whom I worked.” I performed many actions and many favors for him because he gave me one slice of bread.196The mitzva of giving charity is more beneficial for the giver than the money is to the receiver. This is true not only in the World-to-Come but even in this world, as indicated by the word “today” in the verse (Etz Yosef). “[They will be punished for their iniquity] because [ya’an uvya’an] [they rejected my ordinances]” (Leviticus 26:43), yaan is ani.197The punishment to which the verse refers will be administered due to mistreatment of the poor [ani – ayin, nun, yod] which is an anagram of yaan [yod, ayin, nun]. Rabbi Shilo of Naveh said: The destitute [haevyon], your wealth is dependent on him [honakh bei].198Evyon is an acronym for yehav hon. If you do not support him, you will be forced to give away your wealth.
Rav Naḥman said: It is written: “[Give to him] because for [biglal] this matter [the Lord God will bless you]” (Deuteronomy 15:10) – there is a wheel [galgal] that spins over everyone in the world, like a water wheel;199A wheel to which are attached buckets, which alternately fill with water and spill out their water. one that is full empties and one that is empty becomes filled.200Eventually the rich become poor and the poor become rich. Bar Kappara said: You do not have a person who does not experience this circumstance [poverty], and if not him, his son experiences it, and if not his son, his grandson experiences it. It was taught that Rabbi Eliezer ben Yaakov says: The vengeance against idolaters is in the hands of Israel, and the vengeance against Israel is in the hands of their poor. The vengeance against idolaters is in the hands of Israel, as it is stated: “I will place My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). The vengeance against Israel is in the hands of their poor, as it is stated: “He will cry to the Lord against you, and it will be a sin in you” (Deuteronomy 15:9). Rabbi Avun said: This poor person stands at your door and the Holy One blessed be He stands to his right. If you give to him, He who is standing to his right blesses you, and if not he will exact retribution from that man, as it is stated: “Because He will stand to the right of the indigent” (Psalms 109:31).
Rabbi Abbahu said: We must be grateful to the impostors among them. It was told that Rabbi Yoḥanan and Reish Lakish descended into the bathhouse of Tiberias and a poor person encountered them. He said to them: ‘Give me charity.’ They said to him: ‘When we exit we will give you charity.’ When they exited, they found that he was dead. They said: ‘Since we did not give him charity during his lifetime, we will tend to him in his death.’ When they rose to wash him, they found a purse of dinars with him. They said: ‘Rabbi Abbahu spoke well: We must be grateful to the impostors among them, as were it not for the impostors among them, when a person sees one of them asking him for charity and he does not give him immediately, he would be punished with death.’
“Her mother-in-law said to her: Where did you glean today?” It is taught in the name of Rabbi Yehoshua: More than the owner does for the poor person, the poor person does for the owner, as Ruth said to Naomi: “The name of the man with whom I worked today is Boaz.” She did not say “who worked with me,” but rather “with whom I worked.” I performed many actions and many favors for him because he gave me one slice of bread.196The mitzva of giving charity is more beneficial for the giver than the money is to the receiver. This is true not only in the World-to-Come but even in this world, as indicated by the word “today” in the verse (Etz Yosef). “[They will be punished for their iniquity] because [ya’an uvya’an] [they rejected my ordinances]” (Leviticus 26:43), yaan is ani.197The punishment to which the verse refers will be administered due to mistreatment of the poor [ani – ayin, nun, yod] which is an anagram of yaan [yod, ayin, nun]. Rabbi Shilo of Naveh said: The destitute [haevyon], your wealth is dependent on him [honakh bei].198Evyon is an acronym for yehav hon. If you do not support him, you will be forced to give away your wealth.
Rav Naḥman said: It is written: “[Give to him] because for [biglal] this matter [the Lord God will bless you]” (Deuteronomy 15:10) – there is a wheel [galgal] that spins over everyone in the world, like a water wheel;199A wheel to which are attached buckets, which alternately fill with water and spill out their water. one that is full empties and one that is empty becomes filled.200Eventually the rich become poor and the poor become rich. Bar Kappara said: You do not have a person who does not experience this circumstance [poverty], and if not him, his son experiences it, and if not his son, his grandson experiences it. It was taught that Rabbi Eliezer ben Yaakov says: The vengeance against idolaters is in the hands of Israel, and the vengeance against Israel is in the hands of their poor. The vengeance against idolaters is in the hands of Israel, as it is stated: “I will place My vengeance upon Edom by means of My people Israel” (Ezekiel 25:14). The vengeance against Israel is in the hands of their poor, as it is stated: “He will cry to the Lord against you, and it will be a sin in you” (Deuteronomy 15:9). Rabbi Avun said: This poor person stands at your door and the Holy One blessed be He stands to his right. If you give to him, He who is standing to his right blesses you, and if not he will exact retribution from that man, as it is stated: “Because He will stand to the right of the indigent” (Psalms 109:31).
Rabbi Abbahu said: We must be grateful to the impostors among them. It was told that Rabbi Yoḥanan and Reish Lakish descended into the bathhouse of Tiberias and a poor person encountered them. He said to them: ‘Give me charity.’ They said to him: ‘When we exit we will give you charity.’ When they exited, they found that he was dead. They said: ‘Since we did not give him charity during his lifetime, we will tend to him in his death.’ When they rose to wash him, they found a purse of dinars with him. They said: ‘Rabbi Abbahu spoke well: We must be grateful to the impostors among them, as were it not for the impostors among them, when a person sees one of them asking him for charity and he does not give him immediately, he would be punished with death.’
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Midrash Tanchuma Buber
(Exod. 22:24 [25]:) IF [YOU LEND] MONEY [TO MY PEOPLE], <TO THE POOR PERSON WITH YOU, YOU SHALL NOT ACT TOWARD HIM AS A CREDITOR >. You shall not say: <The verse concerns only> money. Rather <it includes> anything else which you might lend him.32See BM 71a; Mekhilta de Rabbi Ishamael, Kaspa 1. YOU SHALL NOT ACT TOWARD HIM AS A CREDITOR. So do not say: In the case of money, Torah says not to loan at interest, <but> I am making a loan to him with wheat.33If the value of wheat rises, then the lender gets his profit. Thus it is stated <in this extended sense > (in Exod. 22:24 [25]): IF YOU LEND MONEY TO MY PEOPLE, TO THE POOR PERSON WITH YOU. Therefore, one looks at a poor person as though he were WITH YOU. Hence our masters have said: In the case of a poor person who is in the market and a poor person [in your own courtyard], the one in the courtyard < being nearer > has precedence <in receiving a loan>. In the case of a poor person dwelling near you and one dwelling in another city, the poor person nearer you has precedence. (Exod. 22:24 [25]:) <IF YOU LEND MONEY…> TO THE POOR PERSON WITH YOU, to that poor person who is WITH YOU and one of your own, YOU SHALL NOT ACT TOWARD HIM AS A CREDITOR. <Do> not <think>, because of what I told you (in Deut. 23:21 [20]): FOR A FOREIGNER YOU MAY DEDUCT INTEREST, <that> you shall lend to a foreigner and abandon Israel by saying: I am profiting from the foreigner. The Holy One has said: Know that I am the one who has made him poor and you rich. I can make you poor again.34See Lev. R. 34:4. Rav Nahman said: [See] what is written (in Deut. 15:10): GIVE TO HIM READILY […], <FOR BECAUSE OF THIS DEED THE LORD YOUR GOD WILL BLESS YOU>.35Tanh., Exod. 6:15. "For the sake of (lema'an)" is not written here, <but> {IF} BECAUSE OF THIS DEED. What is the meaning of BECAUSE OF (GLL)? Know that it is "wheel" (rt.: GLL).36On the interchange of riches and poverty as a rotating wheel, see Shab. 151b (bar.); Exod. R. 31:3, 14; Lev. R. 34:3; Ruth R. 5:9. I have made him poor and you rich. Do not cause me to turn back the wheel and make you poor. R. Shelah said: See what is written (in vs. 7): DO NOT HARDEN YOUR HEART <AND SHUT YOUR HAND> [AGAINST YOUR <POOR> RELATION]. What is the meaning of AGAINST YOUR … RELATION? "Against a <poor> person" is not written here, but AGAINST YOUR <POOR> RELATION, because the two of you are on a par. Do not cause me to turn back the wheel and make you like him.
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