לַנָּכְרִ֣י תַשִּׁ֔יךְ וּלְאָחִ֖יךָ לֹ֣א תַשִּׁ֑יךְ לְמַ֨עַן יְבָרֶכְךָ֜ יְהוָ֣ה אֱלֹהֶ֗יךָ בְּכֹל֙ מִשְׁלַ֣ח יָדֶ֔ךָ עַל־הָאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ׃ (ס)
Cudzoziemcowi możesz lichwę dawać, ale bratu twemu nie dawaj lichwy; aby błogosławił ci Wiekuisty, Bóg twój, we wszelkiem przedsięwzięciu rąk twoich, na ziemi do której wchodzisz, abyś ją posiadł.
Kohelet Rabbah
“Since the king's word has power, and who will say to him: What are you doing” (Ecclesiastes 8:4).
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.22A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’23Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”
“Since the king's word has power.” Rabbi Bon said: It is written: “Do not test [the Lord]” (Deuteronomy 6:16), “and God tested [Abraham]” (Genesis 22:1), “Do not take vengeance and do not bear a grudge” (Leviticus 19:18), “the Lord is a zealous and vengeful God” (Nahum 1:2). [This is analogous] to a rabbi who would command his disciple, and say to him: ‘Do not divert judgment,’ but he [the rabbi] diverts judgment; ‘do not give preferential treatment,’ but he gives preferential treatment.22A parallel midrash (Bereshit Rabba 55:3) adds the example: The rabbi tells him not to lend with interest, but he lends with interest. The disciple said to him: ‘Rabbi, for you it is permitted and for me it is prohibited?’ [The rabbi] said to him: ‘I am telling you only that you may not lend to an Israelite with interest, but lend to a gentile, as it is written: “You may take interest from a gentile” (Deuteronomy 23:21).’23Thus, the rabbi informs his disciple that he did not fully understand any of the rabbi’s actions. So too, Israel said before the Holy One blessed be He: ‘Master of the universe, did You not write in Your Torah: “Do not take vengeance and do not bear a grudge” (Leviticus 19:18)? But You take vengeance and bear a grudge.’ He said to them: ‘I will not bear a grudge against Israel, as it is written: “He will not contend to eternity or forever bear a grudge” (Psalms 103:9); however, for the nations of the world: “The Lord is vengeful to His foes and bears a grudge against His enemies” (Nahum 1:2). I dictated to you in My Torah: “Do not take vengeance and do not bear a grudge against the members of your people” (Leviticus 19:18), but you may take vengeance against the nations of the world, as it is stated: “Avenge the children of Israel [on the Midianites]” (Numbers 31:2),’ to realize what is written: “Since the king's word has power, [and who will say to him: What are you doing].”
Midrash Tanchuma Buber
Another interpretation (of Deut. 3:23): I BESOUGHT <THE LORD>. This text is related (to Is. 30:19): INDEED, O PEOPLE IN ZION, INHABITANTS OF JERUSALEM, [YOU SHALL SURELY WEEP NO MORE. <HE WILL SURELY SHOW YOU COMPASSION (rt.: HNN)>…. ] What is written above on the matter (in Deut. 3:12)?15Tanh., Deut. 2:4. <…> AND ITS CITIES I GAVE {TO THE CHILDREN OF REUBEN AND TO THE CHILDREN OF GAD} [TO THE REUBENITES AND TO THE GADITES]. Moses taught <all> who come into the world that one should not say that, whereas he is dangerously ill, has made a will,16Gk.: diatheke. and divided all that he has. He should not say that, whereas he has made a will, he will no longer pray. Rather he should pray, because the Holy One does not disqualify the prayer of [any] creature. See here. Moses made a will, as stated (in Deut. 23:12): < … > AND ITS CITIES I GAVE TO THE REUBENITES AND TO THE GADITES [….: (vs. 14:) JAIR BEN MANASSEH <RECEIVED>…. (vs. 15:)TO MACHIR I GAVE GILEAD. (vs. 16:) AND TO THE REUBENITES AND THE GADITES I GAVE [….: (vs. 18:) THEN I CHARGED YOU AT THAT TIME, SAYING [….] (vs. 21:) I ALSO CHARGED JOSHUA [AT THAT TIME], SAYING: [Ergo, <Moses made> a will. Lest you say: He ceased and did not pray, the text reads (in vs. 23) I BESOUGHT THE LORD.]
Vayikra Rabbah
“Speak to the children of Israel, and say to them: If a man articulates a vow in accordance with the valuation of persons to the Lord” (Leviticus 27:2).
“If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them1Better than one who vows and does not pay, and one who vows and pays. is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea.
Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow,2Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7).
Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33).
Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane,3See Numbers 30:3. and: You shall not delay,4See Deuteronomy 23:23. so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.”5Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well.
“If a man articulates a vow in accordance with the valuation of persons to the Lord” – that is what is written: “It is preferable that you do not vow than if you vow and do not pay” (Ecclesiastes 5:4). Rabbi Meir and Rabbi Yehuda: Rabbi Meir says: “It is preferable that you do not vow” – but one who vows and pays is better. There is proof for Rabbi Meir from what is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Rabbi Yehuda says: “It is preferable that you do not vow” – and better than both of them1Better than one who vows and does not pay, and one who vows and pays. is one who does not vow at all, but rather, brings his lamb to the Temple courtyard, consecrates it, and slaughters it. “If you refrain from vowing, there will be no sin in you” (Deuteronomy 23:23) – Rav Huna said: There was an incident involving one who took a vow but did not pay his vow, and he embarked to sail in the Mediterranean Sea. His ship sunk and he died at sea.
Rabbi Shmuel bar Naḥman said: Anyone who vows but delays fulfilling his vow, ultimately he will come to idol worship, forbidden sexual relations, bloodshed, and slander. From whom do you derive all this? It is from Jacob; because he vowed and delayed fulfilling his vow,2Jacob’s vow is related in Genesis 28:20–22, and a midrash asserts that he did not fulfill his vow in a timely enough fashion when he returned to the Land of Israel. he came to all of them. Idol worship, from where is it derived? “Jacob said to his household…remove the foreign gods [that are in your midst]” (Genesis 35:2). Forbidden sexual relations, from where is it derived? From Dina, as it is stated: “Dina went out.… [and Shekhem…lay with her and violated her]” (Genesis 34:1). Bloodshed, from where is it derived? From that which is stated: “It was on the third day, when they were in pain…[Simeon and Levi…killed all the males]” (Genesis 34:25). Slander, from where is it derived? From that which is stated: “He heard the words of Laban’s sons” (Genesis 31:1). The Rabbis say: Anyone who vows but delays fulfilling his vow buries his wife. That is what is written: “And as for me, when I came from Padan, Rachel died on me” (Genesis 48:7).
Rabbi Shmuel bar Rav Yitzḥak said: Anyone who vows and pays, he has reward for the vow and for the payment, as it is stated: “Vow and pay to the Lord your God” (Psalms 76:12). Anyone who vows and delays fulfillment of his vow causes death to himself, as it is written: “As the Lord your God will demand it from you” (Deuteronomy 23:22) – payment is exacted from you, and not from your property. Rabbi Ami said: There is no death without sin, and there is no suffering without iniquity. There is no death without sin, as it is stated: “The soul that sins, it will die” (Ezekiel 18:4). There is no suffering without iniquity, as it is stated: “I will punish their transgression with a rod, and their iniquity with plague” (Psalms 89:33).
Rabbi Shimon ben Yoḥai said: Just as regarding vows, there are [the prohibitions:] You shall not profane,3See Numbers 30:3. and: You shall not delay,4See Deuteronomy 23:23. so, regarding valuations, there are [the prohibitions:] You shall not profane, and: You shall not delay. That is why Moses cautions Israel and says: “If a man articulates a vow in accordance with the valuation of persons to the Lord.”5Moses mentions the term vow in the context of valuations in order to imply that the prohibitions against violating or delaying fulfillment of vows applies to valuations as well.