Midrash su Deuteronomio 15:8

R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."

(Ib) Our Rabbis were taught: When a male orphan and a female orphan apply for support, the female orphan should be supported first and afterwards the male orphan, because it is customary for a man to go begging at the doors, but it is not customary for a woman to go begging at the doors. When a male orphan and a female orphan come and apply for [assistance] to be married we must first help the female orphan to marry and afterwards the male orphan, because the shame of a woman [unwedded] is greater than that of a man. Our Rabbis were taught: When an orphan comes and wants to marry, we (the charities) first rent a house for him, have it furnished and then we provide a wife for him, as it is said (Deut. 15, 8) Sufficient for his need, which requireth for him; i.e., sufficient for his need means a house; which requireth, means a bed, table, etc; for him, refers to a wife, and so says the passage ([en. 2, 18) I will make him a help meet for him.

Our Rabbis were taught (Deut. 15, 8) Sufficient for his needs i.e., you are commanded to support him, but you are not commanded to enrich him. Which requireth for him; i.e., even a horse to ride on and a slave to run before him [in his honor.] It was related of Hillel the senior, (the Prince) who had bought a horse for a poor man of noble descent to ride upon and had hired a servant to run before him; that one day he could not find a servant who should run before him and he himself ran before the poor man for three miles. Our Rabbis were taught: It once happened with the inhabitants of the Upper Gallilians that they bought a pound of meat every day for a poor of noble descent of Sepphoris. What is remarkable about a pound of meat? Said R. Huna: "It was a pound of poultry" [which was very dear.] And if you wish I will say that it was indeed ordinary meat. But R. Ashi explained its remarkableness, because it occurred in a small village and every day they spoiled a beast on account of him. A certain man came before R. Nechemia [for help.] The latter asked him: "On what dost thou usually dine?" "On fat meat and old wine," came the reply. "Will you bear with me when I offer you only lentils?" He tried to live with him on lentils and died. Whereupon R. Nechemia said: "Woe unto him that was killed by Nechemia!" On the contrary: "Woe unto Nechemia that killed this man," he should have said. Because he should not have reared himself so delicately [and thus prevented his death.] A poor man once came to Raba. The latter asked him: "On what dost thou usually dine?" "On stuffed fowl and old wine," was the reply. "What!" said Raba, "art thou not concerned about being so burdensome to the community?" Whereupon he replied: "I eat nothing belonging to them; only what the Lord provideth; as we are taught in a Baraitha (Ps. 145, 15) The eyes of all wait for Tee, and Thou givest them their food in due season. It is not said in their due season, but in his due season. Infer from this that the Holy One, praised be He! provides for each and every one in his season of need." While they were thus talking, Raba's sister, who had not seen him for thirteen years, came to visit him and brought with her a present of a stuffed fowl and some old wine. "What is this before me?" said Raba [marveling at the coincidence], and [turning to the man] he then said: "I beg thy pardon, friend; rise, I pray thee, and eat."