Jewish tradition has a powerful answer to that feeling, and it all revolves around how we treat the poor and vulnerable among us.
In Shemot Rabbah, a collection of rabbinic homilies on the Book of Exodus, we find a fascinating interpretation of the verse, "If you lend money to My people, to the poor who is with you" (Exodus 22:24). The Rabbis cleverly play on the Hebrew word for "My people" (ami), suggesting it can also be read as "with Me" (imi). The implication? The poor aren't just with you; they are with God. It completely flips the script.
The text goes on to contrast God's attitude toward the poor with that of human beings. How often do we, as the Midrash (rabbinic interpretive commentary) observes, turn away from those less fortunate, even family members, because their poverty makes us uncomfortable? As Solomon laments in Proverbs, "All the brethren of the poor hate him" (Proverbs 19:7), and "The poor is hated even by his friend" (Proverbs 14:20). Ouch. It’s a harsh truth, isn't it?
But the Holy One, blessed be He, isn't like that. Isaiah (66:1-2) says, "The heavens are My throne…But to this I will look, to the poor…" God's gaze is drawn to the marginalized, the overlooked. And when God finally reconciles with Zion, as (Isaiah 14:32) promises, who will be sheltered first? "The poor of His people." God has mercy on the poor (Isaiah 49:13).
This brings us to the warning against charging interest (neshekh) on loans to the poor. The Rabbis don't pull any punches here. They compare it to a serpent's bite, poisoning the relationship and ultimately uprooting the person's livelihood. To take advantage of someone's vulnerability is a form of violence.
The text says not to "bite" (tinshokh) the poor man like the serpent bit Adam, uprooting him and his descendants. In other words, don't exploit their desperation for your own gain. Don't be like a cunning serpent, always seeking an opportunity to do evil.
(Leviticus 25:36) says, "Do not take from him usury or interest; you shall fear your God." The Midrash emphasizes that taking interest is tantamount to denying God's presence, as if you aren't scared of divine punishment. Taking interest from an Israelite is like committing all the evil and transgressions in the world, as (Ezekiel 18:13) warns. Pretty strong language. The analogy used is chilling. It's like a murderer brought before a governor. "Is he still alive?" the governor exclaims upon reading the indictment. Shouldn't such a criminal already be dead? Likewise, one who takes interest is considered so morally bankrupt that the question is asked: "Shall he live?" The answer, according to Ezekiel, is a resounding no. "He shall not live. All these abominations he performed, he shall be put to death, his blood shall be upon him" (Ezekiel 18:13).
But there's a flip side, a path to redemption. According to (Psalm 15:5), lending without interest is considered as though you performed all the mitzvot, all the good deeds.
So, what does all this mean for us today? It's a call to action, a reminder that our treatment of the poor is a direct reflection of our relationship with God. It challenges us to see the divine spark in every human being, especially those who are struggling. It compels us to act with compassion, generosity, and a profound sense of responsibility for the well-being of our community.
Perhaps, the next time we encounter someone in need, we can remember that we're not just helping an individual; we're connecting with the Divine. And in doing so, we elevate not only their lives but also our own.
Another matter, “to the poor who is with you,” the poor man is not with you, but rather, he is with Me.29This is expounded because the verse states: “If you lend money to My people [ami], to the poor who is with you.” The word for “My people [ami]” can be vocalized imi, meaning with me. Thus, the verse is stating that the poor, who are “with Me,” should also be with you, in the sense that you should have compassion for them (Etz Yosef). Likewise, David said: “For You rescue the poor people” (Psalms 18:28). The attributes of the Holy One blessed be He are not like the attribute of mankind. The attribute of mankind is that if someone is wealthy and he has a poor relative, he does not acknowledge him. He sees his relative and hides from him because he is embarrassed to converse with him because he is poor. Likewise Solomon says: “All the brethren of the poor hate him” (Proverbs 19:7). And he says: “The poor is hated even by his friend” (Proverbs 14:20). Likewise, Job said: “My relatives have departed” (Job 19:14). But if one is wealthy, everyone cleaves to him and loves him, as it is stated: “But the lovers of the wealthy are many” (Proverbs 14:20). But the Holy One blessed be He is not so. Who are His people? The poor. He sees a poor man and cleaves to him. If you would like to know, see what is written: “So said the Lord: The heavens are My throne…” (Isaiah 66:1). What is written thereafter? “But to this I will look, to the poor….” (Isaiah 66:2). Likewise, Moses says to Israel: “Not because you are more numerous…did the Lord desire [you]” (Deuteronomy 7:7), and it is written: “For you are the fewest of all the peoples” (Deuteronomy 7:7). When He becomes reconciled with Zion, upon whom will He have mercy first? It will be upon the poor, as it is stated: “For the Lord has established Zion and in it the poor of His people will be sheltered” (Isaiah 14:32). Likewise, “For the Lord has comforted His people and He will be merciful to His poor” (Isaiah 49:13). That is, “to the poor who is with you.” The poor man is not with you, but rather, he is with Me. That is why it is stated: “For You rescue the poor people” (Psalms 18:28). “You shall not impose usury [neshekh] upon him.” Do not bite [tinshokh] the poor man like the serpent bit Adam the first man and uprooted him and his descendants.30The serpent is described as having bitten Adam because it harmed him by speaking with its mouth (Etz Yosef). Likewise, you shall not see that the poor man has houses, fields, vineyards, a slave, or a maidservant and seek ways to take it from him. That is why it is written: “You shall not be a creditor [kenoshe] to him.” Do not bite him [tinshekhenu]; do not be like a serpent that is cunning to do evil. “Do not take from him usury or interest; you shall fear your God” (Leviticus 25:36). Do not say to him: ‘Request of me, I will lend to you,’ and the next day the interest rises, and you take what is his. I ascribe to you as though you injured [ḥavalta] him, as it is stated: “If you take your neighbor’s garment as collateral [ḥavol taḥbol]” (Exodus 22:25). From here you learn that anyone who takes interest from an Israelite does not fear the Omnipresent. This is analogous to one who murdered and they brought him before the governor. When he reads his indictment, he says: ‘Is he still alive?’31This criminal should already have been put to death. So too, anyone who takes interest, the verse ascribes to him as though he committed all the evil and the transgressions in the world, as it is stated: “He gave with usury and took interest” (Ezekiel 18:13). The Holy One blessed be He says: ‘Is he still alive? “Shall he live? He shall not live. All these abominations he performed, he shall be put to death, his blood shall be upon him”’ (Ezekiel 18:13). However, one who lends without interest, the Holy One blessed be He considers it for him as though he performed all the mitzvot, as it is stated: “He does not lend his money with usury…. [One who performs these will never stumble]” (Psalms 15:5).
