ה֣וֹי שׁוֹדֵ֗ד וְאַתָּה֙ לֹ֣א שָׁד֔וּד וּבוֹגֵ֖ד וְלֹא־בָ֣גְדוּ ב֑וֹ כַּהֲתִֽמְךָ֤ שׁוֹדֵד֙ תּוּשַּׁ֔ד כַּנְּלֹתְךָ֥ לִבְגֹּ֖ד יִבְגְּדוּ־בָֽךְ׃ (ס)
화 있을진저 너 학대를 당치 아니하고도 학대하며 속임을 입지 아니하고도 속이는 자여 네가 학대하기를 마치면 네가 학대를 당할 것이며 네가 속이기를 그치면 사람이 너를 속이리라
Midrash Tanchuma
What is written about one who takes interest? He that hath given forth upon interest, and hath taken increase; shall he then live? He shall not live (Exod. 18:13). This may be compared to a king who makes his treasures available to a certain individual who later begins to oppress the poor, kill the widows, embarrass the needy, despoil the naked, do violence and theft, indulge in falsehood, and squander the king’s treasures. Similarly, the Holy One, blessed be He, opens His treasure to the wealthy, with all that He possesses in it, as it is said: Mine is the silver, and Mine the gold (Hag. 2:8). Then the rich man begins to loan money on interest. And he starts to taunt the widows and oppress them with interest, to embarrass the poor, and to humiliate the naked who seek charity from him, even though the Holy One, blessed be He, had declared: Whoso mocketh the poor blasphemeth his Maker (Prov. 17:5). If a man’s neighbor is in debt to him for a hundred zuzim, he beats him, strips him, does violence to him, steals from him, and destroys the pledges he entrusted to him. Then the Holy One, blessed be He, says: Woe to thee that spoilest, and thou was not spoiled; and dealest treacherously, and they dealt not treacherously with thee! When thou hast ceased to spoil, thou shalt be spoiled (Isa. 33:1). The Holy One, blessed be He, gave him wealth from His treasure house, which was a treasure house of truth, and he made it into a treasure house of falsehood, as it is said: Ye have plowed wickedness, ye have reaped iniquity, ye have eaten the fruit of lies, for thou didst trust (Hos. 10:13). Hence, when the whirlwind passeth, the wicked is not more (Prov. 10:25). And that is why Solomon proclaimed: Rob not the weak, because he is weak, neither crush the poor in the gate; for the Lord will plead their cause (ibid. 22:22).
Shemot Rabbah
Another matter, “you shall not be as a creditor to him,” that is what is written: “It is good for a man to be gracious and to lend, conducting his affairs with justice” (Psalms 112:5). Come and see all the creations of the Holy One blessed be He borrow from one another. The day borrows from the night, and the night borrows from the day,32In the summer the day is longer than the night, and is thought of as having borrowed time from the night; in the winter, the opposite is the case. but they do not litigate with each other like people, as it is stated: “Day to day gives utterance; [night to night renders understanding]” (Psalms 19:3).33The following verse states: “There is no talk, nor are there words; their voice is not heard.” The moon borrows from the stars and the stars borrow from the moon,34When the moon is full the light of the stars is somewhat obscured; when the moon is very small or not visible, the light of the stars seems brighter. and when the Holy One blessed be He wishes, they do not emerge, as it is stated: “Who says to the sun and it does not shine, and seals the stars” (Job 9:7). The light borrows from the sun and the sun borrows from the light,35The midrash considers there to be a light that brightens the world that is not from the sun. At times it shines for longer before the sun rises and at times it shines for less time before the sun rises (see Yefe Toar). as it is stated: “The sun, the moon stand in their abode, [by the light of Your arrows they will go, at the shining of Your glittering spear]” (Habakkuk 3:11).
Wisdom borrows from understanding and understanding borrows from wisdom,36Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions. Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens,37Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). Kindness borrows from charity and charity borrows from kindness,38Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa (see Etz Yosef). as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvot borrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2).
The creations of the Holy One blessed be He borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be He: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’ The Holy One blessed be He says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’39God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7).
Woe is he who takes interest. What is stated in his regard? “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to a king who opened his storehouse for someone. [The man] began tormenting the poor with it, killing widows with it, demeaning the indigent, stripping people and causing them to be naked. He performed villainy and robbery with it, he filled it with deceit, and caused the loss of the king’s storehouse. So too, the Holy One blessed be He opens storehouses and gives His creations from His silver and His gold, as they are His, as it is stated: “Mine is the silver and Mine is the gold” (Haggai 2:8). The poor man begins borrowing from the wealthy man; he takes interest from him. He kills widows with it; if a widow borrows from him, he pressures her and takes interest from her. He demeans the indigent; if they ask him for charity, he is very exacting with them. God says: “One who mocks the poor reviles his Maker” (Proverbs 17:5). He strips the naked with it; if he owes him a maneh or more, he takes his garment from him and he sits there naked and is humiliated. He performs villainy and robbery with it; they hand him their collateral and he consumes them. The Holy One blessed be He says: “Woe is to you who pillages and you were not pillaged” (Isaiah 33:1). The Holy One blessed be He gave him money of truth, and he renders it deceit, as it is stated: “You plowed wickedness, you reaped iniquity” (Hosea 10:13). Therefore, you will pass from the world, as it is stated: “When the storm passes, there are no wicked” (Proverbs 10:25).
Therefore the Holy One blessed be He cautions in the Torah: “If you lend money to My people.” If he does not repay you, let it suffice for you that I call him wicked, as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21). This is the Holy One blessed be He, who cautions Israel and says to them: “If you take your neighbor’s garment as collateral,” return it to him so he does not cry out before Me, as it is stated: “It will be when he cries to Me, [I will hear, as I am gracious]” (Exodus 22:26). Likewise, David says: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2). Likewise, Solomon says: “Do not rob the impoverished, as he is impoverished” (Proverbs 22:22). Why? “For the Lord will fight their battle and will deprive those who deprive them of life” (Proverbs 22:23).
Wisdom borrows from understanding and understanding borrows from wisdom,36Wisdom refers to knowledge, and understanding refers to the ability to use logic to arrive at new conclusions. Knowledge is not sufficient by itself, and logical reasoning must be based upon knowledge; thus, wisdom and understanding need each other, and are therefore referred to as borrowing from one another. as it is stated: “Say to wisdom: You are my sister, [and call understanding an acquaintance]” (Proverbs 7:4). The heavens borrow from the earth and the earth borrows from the heavens,37Condensation on earth rises to the heavens, where it forms into clouds and then falls back to earth as rain (Etz Yosef). as it is stated: “The Lord will open for you His good storehouse, the heavens” (Deuteronomy 28:12). Kindness borrows from charity and charity borrows from kindness,38Depending on the situation, giving charity to the poor may take precedence over performing kindness for another person, or vice versa (see Etz Yosef). as it is stated: “He who pursues righteousness and kindness” (Proverbs 21:21). Torah borrows from mitzvot and mitzvot borrow from Torah, as it is stated: “Observe my mitzvot and live, [and my Torah as the apple of your eye]” (Proverbs 7:2).
The creations of the Holy One blessed be He borrow from one another and make peace with each other without words. Yet one man borrows from another and [the creditor] seeks to swallow him with interest and robbery. Those who take interest say to the Holy One blessed be He: ‘Why do You not exact payment from Your world, payment for the fact that the creatures are in it, payment for the fact that You water it, payment for the plants that You cause to grow, payment for the lights that You illuminate, payment for the soul that You breathed [into people], payment for the body that You protect?’ The Holy One blessed be He says to them: ‘See how much I have lent, but I do not take interest, and what the earth has lent but does not take interest. Rather, I take the principal that I lent and it takes its own,’39God takes back the soul and the earth takes back the body. The Torah states that the human body was created from the earth (see Genesis 2:7). as it is stated: “The dust will return to the earth as it was; and the spirit will return to God who provided it” (Ecclesiastes 12:7).
Woe is he who takes interest. What is stated in his regard? “He gave with usury and took interest, shall he live? He shall not live” (Ezekiel 18:13). This is analogous to a king who opened his storehouse for someone. [The man] began tormenting the poor with it, killing widows with it, demeaning the indigent, stripping people and causing them to be naked. He performed villainy and robbery with it, he filled it with deceit, and caused the loss of the king’s storehouse. So too, the Holy One blessed be He opens storehouses and gives His creations from His silver and His gold, as they are His, as it is stated: “Mine is the silver and Mine is the gold” (Haggai 2:8). The poor man begins borrowing from the wealthy man; he takes interest from him. He kills widows with it; if a widow borrows from him, he pressures her and takes interest from her. He demeans the indigent; if they ask him for charity, he is very exacting with them. God says: “One who mocks the poor reviles his Maker” (Proverbs 17:5). He strips the naked with it; if he owes him a maneh or more, he takes his garment from him and he sits there naked and is humiliated. He performs villainy and robbery with it; they hand him their collateral and he consumes them. The Holy One blessed be He says: “Woe is to you who pillages and you were not pillaged” (Isaiah 33:1). The Holy One blessed be He gave him money of truth, and he renders it deceit, as it is stated: “You plowed wickedness, you reaped iniquity” (Hosea 10:13). Therefore, you will pass from the world, as it is stated: “When the storm passes, there are no wicked” (Proverbs 10:25).
Therefore the Holy One blessed be He cautions in the Torah: “If you lend money to My people.” If he does not repay you, let it suffice for you that I call him wicked, as it is stated: “The wicked one borrows and does not repay; the righteous one is gracious and gives” (Psalms 37:21). This is the Holy One blessed be He, who cautions Israel and says to them: “If you take your neighbor’s garment as collateral,” return it to him so he does not cry out before Me, as it is stated: “It will be when he cries to Me, [I will hear, as I am gracious]” (Exodus 22:26). Likewise, David says: “Happy is one who attends to the indigent; [the Lord will deliver him in times of trouble]” (Psalms 41:2). Likewise, Solomon says: “Do not rob the impoverished, as he is impoverished” (Proverbs 22:22). Why? “For the Lord will fight their battle and will deprive those who deprive them of life” (Proverbs 22:23).
Aggadat Bereshit
Chapter (63) 64: Torah [1] "And it came to pass at that time that Judah went down" (Genesis 38:1). Like it is said in scriptures: "I will yet bring you, O inhabitants of Mareshah" (Micah 1:15). The Holy One, blessed be He, said to Israel, "Even though I made a covenant with your father Abraham and told him to 'Arise, walk through the land' (Genesis 13:17), and I did what I promised him, and gave him all the land, as it is said, 'And the children came and possessed the land' (Nehemiah 9:24), and also 'I brought you into a land of fruitful fields' (Jeremiah 2:7), a land that is soft and full, yet you angered Me and came and defiled My land, etc." (Jeremiah 2:7). "What shall I do with you? Behold, I will bring the nations against you, and they shall drive you out of your land. I will yet bring you, O inhabitants of Mareshah" (Micah 1:15). This is because you did not listen to the words of Micah the Morashtite, who prophesied in the days of Hezekiah, King of Judah, etc. (Jeremiah 26:18). Therefore, this is what will be done to them: "The heir to Israel will come, and the glory of Israel will not be snuffed out" (Micah 5:1). When Israel went into exile, they were stripped and made to wear rags until they reached their destination. Their enemies stripped them of their clothing and left them naked, as it is written: "The glory of Israel will come to you forever" (Micah 4:5). A person's honor is in their clothing. If you don't believe this, consider what is written: "I will strip you of your clothes and leave you naked" (Ezekiel 23:26). They were ashamed to be seen naked, as it was embarrassing for one person to see the shame of another. Jeremiah also says: "All her splendor has departed" (Lamentations 1:6), which teaches us that they went out without clothing, and splendor is nothing but clothing, as it is written: "This is the generation that wears clothing" (Isaiah 33:1). Their officers were like deer (Lamentations 1:6). Just as these rams go one after the other, and each one's head is behind the back of his fellow, and he sees his own shame, so too did the Israelites see the shame of each and every one of them, but not their own shame, because they were stripped and in collars, until they arrived at eternity. Their enemies would strip them of their clothing and leave them naked, as it says, "until eternity the honor of Israel will come" (Micah 4:5). From the beginning, the tribe of Judah hinted to them that this is what would happen to them when they arrived at "World to come" [edit. actual word is 1. עדולם Adullam = "justice of the people. 2. a town of the Canaanites allotted to Judah and lying in the lowlands; site of the cave where David hid.]