“You shall surely return the pledge to him when the sun sets, etc.” If it is a night garment, etc. (Bava Metzia 114b), but regarding a day garment, it is mentioned in Parashat Mishpatim (Exodus 22:25), as it says, until the sun sets you shall return it to him. By way of allusion, this is a warning to the wealthy who instruct their heirs that after their death they should return the pledges to the poor. For this, they receive no reward at all because at that point the property is no longer theirs. Furthermore, at that time they are exempt from commandments, as the dead are free from them. Therefore, He warns them until the sun sets — before your sun sets [before you die], you shall return it to him. And here it says “when” [kevoa] with the letter kaf, meaning shortly before your sun sets, and before that time, return it while you are still obligated and while the pledge is still yours. And in Parashat Mishpatim, we elaborated on this matter.

The simple meaning of the repetition “return, you shall return” is to say that each and every day one should return [the pledge] to him. And if you ask, why do I need this bothersome routine if I return it to him every night and I am merely his custodian during the day? To this it says, and it shall be righteousness for you before the Lord your God, because it appears before the Lord your God as if each and every day you are giving him a new act of charity. This is evidence that a creditor acquires ownership of a pledge, for if not, from where is the act of charity derived? (Pesachim 31b) And according to the law, there is a practical difference in the matter, as the poor person does not bequeath the pledge to his children if they were wealthy. And when it says and it shall be righteousness for you, it excludes the heirs, meaning that if you only return it after the evening that extends in this world [i.e., after death], then the seed of righteousness will not be for you, but rather for your heir. But if you return it at the required time during your lifetime, then it will be for you, according to the hint that we have mentioned.

According to its straightforward interpretation, this verse teaches a precious lesson, which is as King Monbaz said when he distributed his treasures, etc.: “My ancestors stored up for others, but I have stored up for myself, as it is said, and it shall be righteousness for you. My ancestors stored in a place where the hand can reach, but I have stored in a place where no hand can reach, as it is said, Righteousness and justice are the foundation of Your throne (Psalms 89:15)” (Bava Batra 11a). One depends on the other, because since charity is placed before God as the foundation of His throne, therefore it is for you and not for strangers, as no human hand can control what is there. Thus it says, and it shall be righteousness for you and not for others. The reason given for this is that charity is placed before the Lord your God as the foundation of His throne, so who can ascend to heaven to take it from your hand?

(20-21) You shall not go over [tefaer] the boughs after you, you shall not glean after you. The Rabbis interpreted (Chullin 131b) after you refers to the forgotten [produce]. And according to the hint, it warns against robbing the poor by not leaving one’s wealth to their heirs after them, as I explained regarding Lot who was distressed about his wealth, and the angel said to him, Do not look after you (Genesis 19:17). Similarly, it says here, “Do not seek to glorify [tefaer] what will be after you,” for who can tell a person what will happen after them? And likewise, “Do not seek to leave the gleanings for those who will come after you,” but rather “it shall be for the stranger and the orphan,” and then you will see your [reward in the] world during your lifetime. And don’t worry saying, “If I don’t leave anything behind for my offspring, from where will they be sustained?” Regarding this it says, And you shall remember that you were a slave in the land of Egypt lacking everything, for what a slave acquires belongs to their master, and nevertheless, you now merited [to own] fields and vineyards by the will of God, blessed be He. He will also send His angel before your offspring after you and give them whatever they lack. Therefore, it is better for you to act for your own needs in your eternal home, for a person is closer to themselves than to their children after them. Therefore, one should not seek and inquire about what will happen after them, as most of the wealthy people of our generation do — they acquire wealth unjustly, and they are hard-hearted, far from charity, claiming that they do so for their children. Yet they will carry nothing of their toil to the eternal world. Woe to such disgrace and shame!