Pisqa’ 117¹

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).²

Another word:

“Take care lest there be” (Dt.15:9)—

Take care is a proscription.

Lest is also a proscription.³

“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.⁴

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]!⁵

“And you grow resentful⁶ 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.⁷

3

How do I know that

if you opened your hand to him once,

you must open it to him even a hundred times?⁸

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].⁹

“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).¹⁰

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).

1. H:162-153; JN1:292-294.
2. F:176, n. 1 regards this passage as an interpolation. For a similar midrashic comment on bli`al, see Pisqa’ 93.1.
3. For the distinction between “take care” and “lest,” see Pisqa’ 70.1.
4. =T. Pe’ah 4:20.
5. Cf. Pisqa’ 111.4.
6. Heb: ra`ah `einekha; literally, “you eye grows evil.”
7. Cf. Mechilta Ishmael, neziqin, par. 18.
8. Cf. Pisqa’ 116.3
9. Cf. M. Sheq. 5:6.
10. = T. Pe’ah 4:17.