Tanach · Rishonim on Tanach · Ibn Ezra · Torah
Ibn Ezra on Exodus 22:24/אבן עזרא על שמות כ״ב:כ״ד
אאם כסף תלוה. אם נתן לך השם הון שתוכל להלוות העני והזכיר זאת הפרשה, כי העני כמו הגר והיתום והאלמנה וקרא העניים עמי כי החסידים לא יבקשו עשר בעולם הזה, והעד אליהו ואלישע שלא רצה לקבל מנחת נעמן גם שמואל הרמתי:
1IF THOU LEND MONEY. If the Lord gave you enough wealth so that you are able to lend to the poor.57 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 section58 is mentioned here because the poor are like the stranger, the orphan, and the widow.59 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.60 (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.61 So does Samuel from Ramah.62
בוטעם עמך. שהוא במקום שאתה דר בו:
2[WITH THEE.] Its meaning is, in the place where you dwell.
גלא תהיה לו כנשה. שישא לך פנים בעבור טובתך: ואמר תשימון. כי המלוה והסופר והעדים כולם עוברים:
3THOU 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.63 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.