Pisqa’ 117³³⁰

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” (blial:* Dt. 15:9)— this means without the yoke (*bli ol).³³¹ see Pisqa’ 93.1.

footnotes: ³³⁰ H:162-153; JN1:292-294. ³³¹ F:176, n. 1 regards this passage as an interpolation. For a similar midrashic comment on bli`al,

Another word: “Take care lest there be” (Dt. 15:9)— Take care is a proscription.

**Lest is also a proscription.**³³² 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),

“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

footnotes: ³³² For the distinction between “take care” and “lest,” see Pisqa’ 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]!**³³⁴ 111.4.

footnotes: ³³⁴ Cf. Pisqa’

“And you grow resentful³³⁵; 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?

“And sin be imputed to you” (Dt. 24:15)— either way [sin will be imputed to you].

“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.**³³⁶ par. 18.

footnotes: ³³⁵ Heb: raah einekha ³³⁶ Cf. Mechilta Ishmael, neziqin,

3. How do I know that if you opened your hand to him once, you must open it to him even a hundred times?³³⁷ 116.3 The Teaching states: “You shall gladly give” (Dt. 15:10).

footnotes: ³³⁷ Cf. Pisqa’

“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].**³³⁸

footnotes: ³³⁸ Cf. 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,

**“Because of this matter, HASHEM your God will bless you” (Dt. 15:10).**³³⁹ 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).

footnotes: ³³⁹ = T. Pe’ah 4:17.