עֵינַ֜יִךְ בַּשָּׂדֶ֤ה אֲשֶׁר־יִקְצֹרוּן֙ וְהָלַ֣כְתִּ אַחֲרֵיהֶ֔ן הֲל֥וֹא צִוִּ֛יתִי אֶת־הַנְּעָרִ֖ים לְבִלְתִּ֣י נָגְעֵ֑ךְ וְצָמִ֗ת וְהָלַכְתְּ֙ אֶל־הַכֵּלִ֔ים וְשָׁתִ֕ית מֵאֲשֶׁ֥ר יִשְׁאֲב֖וּן הַנְּעָרִֽים׃
דײַנע אױגן זאָלן זײַן אױף דעם פֿעלד װאָס זײ שנײַדן, און זאָלסט גײן הינטער זײ. פֿאַר װאָר, איך האָב באַפֿױלן די יונגען, דיך ניט אָנצורירן; און אַז דיר װעט דאָרשטן, זאָלסטו גײן צו די כּלים, און טרינקען פֿון װאַנען די יונגען שעפּן.
Rashi
So shall you do Because of alacrity, caution, and encouragement, he added a “nun,” like (Gen. 32: 5): “So shall you say (תאמְרוּן),” and like (Ruth 2:8f.): “and here you shall stay (תִדְבָּקִין) with my maidens. Your eyes shall be on the field that they reap (יִִִקְצרוּן),” and like (ibid. 3:18): “until you know (תֵּדְעִין) how the matter will be resolved, for the man will not rest, etc.”
Kli Yakar
“If you lend money to My people, to the poor among you.” There appears to be a redundancy here, for it should have said “If you lend money to the poor.” Initially, it calls them My people, then poor, and afterward your neighbor, as it says, If you take your neighbor’s garment as security. But since it wanted to command about two things, it prefaced with two introductions, showing that from two perspectives you are obligated to lend to him.
The first perspective is that he is among My people, and it is the way of a king that when his people and servants lack provisions, anyone can lend to them with confidence that the king will repay the debt. For it is the king’s responsibility to provide for his people, and whoever gives to them is as if giving to the king himself, and thus is assured of repayment. Similarly, this poor person dwells among My people, and casts his burden upon God, and one who is gracious to the poor lends to God — for one who is gracious to the poor lends to God, not to the poor person himself.
The second perspective is that the poor person does more for you than you do for him, as stated (in Bava Batra 10a): “It was taught: Rabbi Meir used to say, etc.” And it concludes there: “If your God loves the poor, why doesn’t He support them?” You should reply, “So that through them we may be saved from the judgment of Gehenna.” If so, you provide him with temporary life, while he provides you with eternal life; you give him a coin, and the Holy One, blessed be He, repays you double. Therefore it is said which I have done with him today — Boaz (Ruth 2:19) and our Rabbis said (Leviticus Rabbah 34:8): “The poor person does more for the householder than the householder does for the poor person.” Therefore it says here, the poor among you, and the phrase among you implies that he is with you; therefore, he has come to poverty in order to give you merit.
The first perspective is that he is among My people, and it is the way of a king that when his people and servants lack provisions, anyone can lend to them with confidence that the king will repay the debt. For it is the king’s responsibility to provide for his people, and whoever gives to them is as if giving to the king himself, and thus is assured of repayment. Similarly, this poor person dwells among My people, and casts his burden upon God, and one who is gracious to the poor lends to God — for one who is gracious to the poor lends to God, not to the poor person himself.
The second perspective is that the poor person does more for you than you do for him, as stated (in Bava Batra 10a): “It was taught: Rabbi Meir used to say, etc.” And it concludes there: “If your God loves the poor, why doesn’t He support them?” You should reply, “So that through them we may be saved from the judgment of Gehenna.” If so, you provide him with temporary life, while he provides you with eternal life; you give him a coin, and the Holy One, blessed be He, repays you double. Therefore it is said which I have done with him today — Boaz (Ruth 2:19) and our Rabbis said (Leviticus Rabbah 34:8): “The poor person does more for the householder than the householder does for the poor person.” Therefore it says here, the poor among you, and the phrase among you implies that he is with you; therefore, he has come to poverty in order to give you merit.