אשר לא קדמו, neither of these two nations met the Israelites, but the Moabites at least gave them bread and water in return for money, as we read in Deut. 2, 28-29 כאשר עשו לי בני עשו היושבים בשעיר והמואבים היושבים בער, “as the Children of Esau who dwell in Seir did for me, as well as the Moabites who dwell in Or.” The Ammonites did not even sell us bread and water. However, the Moabites added to their sin of hostility by hiring the prophet Bileam to curse us. Therefore, לא תדרוש שלומם, for while neither of them have shown basic human civilities, the Moabites have even displayed open hostility.

והיה מחניך קדוש, both free of ritual impurities as well as from repulsive things, even though not ritually impure.

ולא יראה בך ערות דבר, a description of Jewishly unfit offspring or some other impediment to G’d’s Shechinah resting over the Jewish people, as our sages (Kidushin 70) said: “the Shechinah rests only over the ancestrally pure Jewish families.” They added that anyone who can trace his ancestry to King David, (folio 76) by his ancestor having been a soldier in his army, is acceptable without question.

מאחריך, if you were to turn your rear to Him by ignoring these laws and thus insulting Him.

לא תסגיר עבד אל אדוניו, after the Torah had spoken of the sanctity that must be prevalent in an encampment of Jewish soldiers in war, it switches to matters which are apt to happen in such surroundings, explaining how to correct deviations. One of these is how to deal with a gentile slave who has escaped from his master and taken asylum among the Jewish people; another is the subject of loose women who have infiltrated into the encampment of the Jewish army, an everyday occurrence in gentile armies. (verse 18)

לא תשיך לאחיך, after warning us concerning behaviour the result of which is G’d’s withdrawing His benevolent presence from the Jewish people, He cautions us concerning the acts of loving kindness which would ensure the continued presence of His Shechinah. Two major steps in that direction are: 1) not to charge a fellow Jew interest on a loan extended to him, 2) not to be tardy in discharging the obligations assumed when making a vow in favour of G’d. (verse 22) These include vows representing donations to charity which are due without delay, seeing that there is never a shortage of people in need who have to be supported by charity. Then there is the subject of what a labourer may eat when he is surrounded by fruit belonging to his employer, as well as the matter of divorce, something that must not be given to a woman unless she has been guilty of a serious misdemeanour, i.e. ערות דבר. (24,1) A major reason for granting a divorce is the effort to prevent bastards from being born. No other reason is considered as valid to divorce one’s wife, the prophet Maleachi 2,14 reminding people that at least G’d will testify against the husband who dealt treacherously with the wife he married in his youth and now abandoned. The loving kindness performed with a newly wed (betrothed) woman is that her husband is given a chance to fulfill the commandment of making his bride joyful during the first year of their marriage. (24,5). The prohibition against taking as a pledge, i.e. collateral for overdue debts, tools needed for the debtor to make his living, such as millstones is self-evident. (24,6) Precautions against potential hazards that could hurt many people, prohibition against kidnappers coupled with the death penalty is a preventive measure, i.e. an act of kindness designed to protect parents against their children becoming the victims of such “stealing.” The isolation of people afflicted with the skin disease known as tzoraat, is all too well known. It not only prods the victim to mend his asocial behaviour, but it protects society at the same time. Cautions against tale-bearing and other forms of abuse of the power of speech are acts of kindness in respect of the potential victims of such slander. Not muzzling an ox while he threshes, is a show of understanding for the ox’s feelings in helping to provide food for its owner while himself being denied that same food. Etc. Etc.

לנכרי תשיך, you are allowed to pay interest to the gentile (on your loan from him) and you must not betray his trust by citing the prohibition to charge or collect interest.

ולאחיך לא תשיך, even though according to the deal you made you obligated yourself to pay him interest and you are perfectly willing to pay same.

למען יברכך, in order that you will receive G’d’s blessing instead. By not desecrating G’d’s name in your dealings with the gentile by reneging, you will merit G’d’s blessing.

כי תדור נדר לה' אלוקיך, you are, of course, expected to honour your undertakings without reinforcing them in the form of a vow or oath. When you made a vow to G’d, however, not only are you obligated to pay up, but the payment must be made without undue delay.

כי דרוש ידרשנו, He will demand it of you,

so that if that becomes necessary you are already guilty of a sin of omission.