Midrash su Deuteronomio 15:9

MACCOTH (Fol. 3b) Samuel said to R. Mathna: "You shall not sit down until you have explained to me the sources upon which is based the Halacha of the Rabbis which says that if one lends money to his neighbor he shall not demand the loan before the expiration of thirty days, no matter whether it was a verbal or written loan." Whereupon he answered: "From the following passage (Deut. 15, 9) The seventh year, the year of release, etc. Is it not self-evident that the seventh year is the year of release? Why then the apposition? To show that there is another release similar to this one, and that is a loan without a term which cannot be demanded before thirty days, as the master said that thirty days of a year count for an entire year."

R. Papa, who was once mounting steps, slipped, and nearly fell, and might have been killed. He said: "If this had happened, my enemies would have accused me of being a violator of the Sabbath or an idolater." Chiya b. Rab of Diphti then said to him: "Perhaps a poor man called upon you and you paid no attention to him, for we are taught in the following Baraitha: R. Joshua b. Karcha said: 'He who closes his eye to charity is considered as if he served idols; for it is written here concerning charity (Deut. 15, 9) Beware that there be not Beliyaal in thy heart; and it is written there [concerning idolatry] (Ib. 13, 14) There have gone forth children of Beliyaal. Just as at its former place Beliyaal refers to idolatry, so does it also in the latter place refer to idolatry.' "

“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.”