Pisqa’ 117330H:162-153; JN1:292-294. 1. “Take care” (Dt.15:9)— beware of withholding compassion, for whoever withholds compassion is comparable to a transgressor, having removed from himself the yoke of Heaven, for it is said: “Rebellion” (bli`al: Dt.15:9)— this means without the yoke (bli `ol).331F:176, n. 1 regards this passage as an interpolation. For a similar midrashic comment on bli`al, see Pisqa’ 93.1.
Lest is also a proscription.332For the distinction between “take care” and “lest,” see Pisqa’ 70.1. “Take care lest there be an element of rebellion in your heart, saying” (Dt.15:9)— this is what is called [serving] a foreign cult. Here, rebellion is specified (Dt.15:9), and elsewhere, rebellion is specified: “Some rebellious men have emerged from among you” (Dt.13:4). Just as the term, rebellious men mentioned elsewhere (Dt.13:4) [are servants of] a foreign cult, so, too, the term rebellion mentioned here (Dt.15:9) refers to [servants of] a foreign cult.333=T. Pe’ah 4:20.
2. “The Seventh year is drawing near—the Release-year!” (Dt.15:9). This is what R. Yose the Galilean said in reference to this verse: if seven years are calculated separately for each individual, how can [the Seventh year] draw near for all at once? From this you may conclude that [the Seventh year] is calculated for the entire world on the same seven year schedule [concluding with the Seventh year of each cycle]!334Cf. Pisqa’ 111.4.
“And you grow resentful335Heb: ra`ah `einekha; literally, “you eye grows evil.” towards your needy brother, so that you fail to aid him, and he shall call out to HASHEM on your account” (Dt.15:9). Is it possible to say that the pauper is commanded not to call out? The Teaching states: “And he shall call out” (Dt.15:9). Is it possible to say that he is commanded to call out? The Teaching states: “So that he will not call out to HASHEM on your account, and sin be imputed to you” (Dt.24:15). Is it possible to say that if he calls out because of you sin will be imputed to you, but if not, sin will not be imputed to you? The Teaching states: “And sin be imputed to you” (Dt.24:15)— either way [sin will be imputed to you]. Well, if so, why is this stated: “And he shall call out to HASHEM on your account” (Dt.15:9)? The point is that I will exact punishment more quickly on behalf of one who calls out than on behalf of one who doesn’t call out.336Cf. Mechilta Ishmael, neziqin, par. 18.
3. How do I know that if you opened your hand to him once, you must open it to him even a hundred times?337Cf. Pisqa’ 116.3 The Teaching states: “You shall gladly give” (Dt.15:10).
“To him” (Dt.15:10)— keep the fact of the loan between the two of you. On this basis they taught: There was a Chamber of the Anonymous in Jerusalem [from which alms were distributed in confidence].338Cf. M. Sheq. 5:6.
“Because of this matter, HASHEM your God will bless you in all your endeavors” (Dt.15:10). If he promised to give, and he gave— they give him a reward for the promise and a reward for the deed. If he promised to give, but hadn’t a chance to give, they give him a reward for the promise equal to the reward for the deed. If one made no promise to give, but he urged others to give, they give him a reward even for that, for it is said: “Because of this matter, HASHEM your God will bless you” (Dt.15:10).339= T. Pe’ah 4:17. If he made no promise to give, and did not urge others to give, but comforted [the pauper] with kind words— how do we know that they ascribe to him a reward even for that? The Teaching states: “Because of this matter, HASHEM your God will bless you in all your endeavors” (Dt.15:10).
(דברים טו ט) הִשָּׁמֶר לְךָ, הֱוֵי זָהִיר שֶׁלֹּא תִּמְנַע רַחֲמִים, שֶׁכָּל הַמּוֹנֵעַ רַחֲמִים מֻקָּשׁ לְעוֹבְרֵי עֲבֵרוֹת וּפוֹרֵק עוֹל שָׁמַיִם מֵעָלָיו, שֶׁנֶּאֱמַר בְלִיַּעַל – בְּלִי עוֹל.
Pisqa’ 117330H:162-153; JN1:292-294.
1. “Take care” (Dt.15:9)—
beware of withholding compassion,
for whoever withholds compassion
is comparable to a transgressor,
having removed from himself
the yoke of Heaven,
for it is said:
“Rebellion” (bli`al: Dt.15:9)—
this means without the yoke (bli `ol).331F:176, n. 1 regards this passage as an interpolation. For a similar midrashic comment on bli`al, see Pisqa’ 93.1.
דָּבָר אַחֵר: הִשָּׁמֶר לְךָ, הִשָּׁמֶר בְּלֹא תַעֲשֶׂה, פֶּן בְּלֹא תַעֲשֶׂה.
Another word:
“Take care lest there be” (Dt.15:9)—
Take care is a proscription.
פֶּן יִהְיֶה דָבָר עִם לְבָבְךָ בְלִיַּעַל לֵאמֹר, זֶה שֶׁקָּרוּי עֲבוֹדָה זָרָה. נֶאֱמַר כָּאן בְלִיַּעַל וְנֶאֱמַר לְהַלָּן (דברים יג יד) ״יָצְאוּ אֲנָשִׁים בְּנֵי בְלִיַּעַל״, מַה בְּנֵי בְלִיַּעַל הָאָמוּר לְהַלָּן – עֲבוֹדָה זָרָה, אַף בְּנֵי בְלִיַּעַל הָאָמוּר כָּאן – עֲבוֹדָה זָרָה.
Lest is also a proscription.332For the distinction between “take care” and “lest,” see Pisqa’ 70.1.
“Take care lest there be an element of rebellion in your heart, saying” (Dt.15:9)—
this is what is called [serving] a foreign cult.
Here, rebellion is specified (Dt.15:9),
and elsewhere, rebellion is specified:
“Some rebellious men have emerged from among you” (Dt.13:4).
Just as the term, rebellious men mentioned elsewhere (Dt.13:4)
[are servants of] a foreign cult,
so, too, the term rebellion mentioned here (Dt.15:9)
refers to [servants of] a foreign cult.333=T. Pe’ah 4:20.
קָרְבָה שְׁנַת הַשֶּׁבַע שְׁנַת הַשְּׁמִטָּה, זוֹ הִיא שֶׁאָמַר רַבִּי יוֹסֵי הַגְּלִילִי (לעיל פיסקא קיא): אִם שֶׁבַע שָׁנִים לְכָל אֶחָד וְאֶחָד הֵיאַךְ הִיא קְרוֹבָה? אֱמֹר מֵעַתָּה שֶׁבַע שָׁנִים לְכָל הָעוֹלָם.
2. “The Seventh year is drawing near—the Release-year!” (Dt.15:9).
This is what R. Yose the Galilean said
in reference to this verse:
if seven years are calculated separately for each individual,
how can [the Seventh year] draw near for all at once?
From this you may conclude that
[the Seventh year] is calculated for the entire world
on the same seven year schedule
[concluding with the Seventh year of each cycle]!334Cf. Pisqa’ 111.4.
וְרָעָה עֵינְךָ בְּאָחִיךָ הָאֶבְיוֹן וְלֹא תִתֵּן לוֹ וְקָרָא עָלֶיךָ אֶל ה׳, יָכוֹל מִצְוָה שֶׁלֹּא לִקְרוֹת? תַּלְמוּד לוֹמַר: וְקָרָא, יָכוֹל מִצְוָה לִקְרוֹת? תַּלְמוּד לוֹמַר (דברים כד טו): ״וְלֹא יִקְרָא עָלֶיךָ״. יָכוֹל אִם קָרָא עָלֶיךָ יִהְיֶה בְּךָ חֵטְא, וְאִם לָאו לֹא יְהֵא בְּךָ חֵטְא? תַּלְמוּד לוֹמַר: וְהָיָה בְךָ חֵטְא, מִכָּל מָקוֹם. אִם כֵּן לָמָּה נֶאֱמַר וְקָרָא עָלֶיךָ אֶל ה׳? מְמַהֵר אֲנִי לִפָּרַע עַל יְדֵי קוֹרֵא יוֹתֵר מִמִּי שֶׁאֵינוֹ קוֹרֵא.
“And you grow resentful335Heb: ra`ah `einekha; literally, “you eye grows evil.” towards your needy brother,
so that you fail to aid him, and he shall call out to HASHEM on your account” (Dt.15:9).
Is it possible to say that
the pauper is commanded not to call out?
The Teaching states:
“And he shall call out” (Dt.15:9).
Is it possible to say that
he is commanded to call out?
The Teaching states:
“So that he will not call out to HASHEM on your account,
and sin be imputed to you” (Dt.24:15).
Is it possible to say that
if he calls out because of you
sin will be imputed to you,
but if not,
sin will not be imputed to you?
The Teaching states:
“And sin be imputed to you” (Dt.24:15)—
either way [sin will be imputed to you].
Well, if so, why is this stated:
“And he shall call out to HASHEM on your account” (Dt.15:9)?
The point is that I will exact punishment
more quickly on behalf of one who calls out
than on behalf of one who doesn’t call out.336Cf. Mechilta Ishmael, neziqin, par. 18.
מִנַּיִן אִם נָתַתָּ פַּעַם אַחַת תֵּן לוֹ אֲפִלּוּ מֵאָה פְּעָמִים? תַּלְמוּד לוֹמַר: (דברים טו י) ״נָתוֹן תִּתֵּן״.
3. How do I know that
if you opened your hand to him once,
you must open it to him even a hundred times?337Cf. Pisqa’ 116.3
The Teaching states:
“You shall gladly give” (Dt.15:10).
לוֹ, בֵּינְךָ לְבֵינוֹ. מִכָּן אָמְרוּ (שקלים פ״ה מ״ו): לִשְׁכַּת חֲשָׁאִים הָיְתָה בִּירוּשָׁלִַם.
“To him” (Dt.15:10)—
keep the fact of the loan between the two of you.
On this basis they taught:
There was a Chamber of the Anonymous in Jerusalem
[from which alms were distributed in confidence].338Cf. M. Sheq. 5:6.
כִּי בִּגְלַל הַדָּבָר הַזֶּה, אִם אָמַר לִתֵּן וְנָתַן – נוֹתְנִים לוֹ שְׂכַר אֲמִירָה וּשְׂכַר מַעֲשֶׂה. אָמַר לִתֵּן וְלֹא הִסְפִּיק בְּיָדוֹ לִתֵּן – נוֹתְנִים לוֹ שְׂכַר אֲמִירָה כִּשְׂכַר מַעֲשֶׂה. לֹא אָמַר לִתֵּן, אֲבָל אָמַר לַאֲחֵרִים תְּנוּ – נוֹתְנִים לוֹ שָׂכָר עַל כָּךְ, שֶׁנֶּאֱמַר: ״כִּי בִּגְלַל הַדָּבָר הַזֶּה״. לֹא אָמַר לִתֵּן, וְלֹא אָמַר לַאֲחֵרִים תְּנוּ, אֲבָל נוֹחַ לוֹ בִּדְבָרִים טוֹבִים, מִנַּיִן שֶׁנּוֹתְנִים לוֹ שָׂכָר עַל כָּךְ? תַּלְמוּד לוֹמַר: ״כִּי בִּגְלַל הַדָּבָר הַזֶּה יְבָרֶכְךָ ה׳ אֱלֹהֶיךָ בְּכָל מַעֲשֶׂךָ״.
“Because of this matter, HASHEM your God will bless you in all your endeavors” (Dt.15:10).
If he promised to give, and he gave—
they give him a reward for the promise
and a reward for the deed.
If he promised to give,
but hadn’t a chance to give,
they give him a reward for the promise
equal to the reward for the deed.
If one made no promise to give,
but he urged others to give,
they give him a reward even for that,
for it is said:
“Because of this matter, HASHEM your God will bless you” (Dt.15:10).339= T. Pe’ah 4:17.
If he made no promise to give,
and did not urge others to give,
but comforted [the pauper] with kind words—
how do we know that
they ascribe to him a reward even for that?
The Teaching states:
“Because of this matter, HASHEM your God will bless you in all your endeavors” (Dt.15:10).