אם כסף תלוה. אם נתן לך השם הון שתוכל להלות העני והזכיר זאת הפרשה. כי העני כמו הגר והיתום והאלמנה וקרא העניים עמי. כי החסידים לא יבקשו עושר בעולם הזה. והעד אליהו ואלישע. שלא רצה לקבל מנחת נעמן. גם שמואל הרמתי. IF THOU LEND MONEY. If the Lord gave you enough wealth so that you are able to lend to the poor.57If thou lend implies that lending money to the poor is not an obligation. However, it is clear from Deut. 15:7-11 that one is obligated to lend money to the poor. Hence I.E. points out that one is obligated to lend money only if one has money to lend. This section58Verses 21-23. is mentioned here because the poor are like the stranger, the orphan, and the widow.59In that they are defenseless. God calls the poor My people because the pious do not seek to acquire wealth in this world, as can be seen from Elijah’s behavior.60Scripture tells us that Elijah was girt with a girdle of leather about his loins (II Kings 1:8) and fed by ravens (I Kings 17:6). This, and the general description of Elijah’s life in Scripture, led I.E. to conclude that Elijah was poor. Elisha, who did not want to accept Naaman’s gift (II Kings 5:16), also proves this point.61For money was not important to Elisha. So does Samuel from Ramah.62Who did not use his position to gather wealth. See I Sam. 12:3.
וטעם עמך שהוא במקום שאתה דר בו: [WITH THEE.] Its meaning is, in the place where you dwell.
לא תהיה לו כנושה. שישא לך פנים בעבור טובתך. ואמר תשימון. כי המלוה והסופר והעדים כולם עוברים: THOU SHALT NOT BE TO HIM AS A CREDITOR. In that he favors you because of your kindness. Scripture reads, tesimun (shall ye lay) because the lender, the scribe, and the witnesses all violate the law.63Tesimun is a plural. Hence I.E.’s comment. According to the Talmud the borrower also violates the law. See Baba Metzia 75b. I.E. apparently held that according to the plain meaning of Scripture the borrower is not included, for tisimun cannot apply to him.