Bamidbar Rabbah (5) dives deep into this, using the verse "Do not rob the impoverished as he is impoverished..." (Proverbs 22:22) as a springboard for profound ethical reflection.
The Rabbis of old, in their insightful way, ask a piercing question: If someone is already impoverished, what could you possibly steal from them? It seems paradoxical, doesn't it? But the commentary reveals a deeper truth. It's not about physical theft, but about depriving the poor of what is rightfully theirs – the gifts that Torah law obligates us to provide. These include leket (gleanings), shikcha (forgotten sheaves), pe'ah (produce in the corner of the field), and ma'aser ani (the tithe for the poor). These aren’t just acts of charity, they are obligations.
The text pulls no punches. The Holy One, blessed be He, cautions us against denying the impoverished these necessities. "As he is impoverished," his poverty is already a burden. Is it not enough that the wealthy live in comfort while the poor suffer? Why then, would we further deprive them of what God has ordained for them? It's a stark reminder of our responsibility to care for the vulnerable. "And do not oppress the poor at the gate" (Proverbs 22:22) echoes the commandments "You shall not distort the judgment [of your poor in his dispute]" (Exodus 23:6) and "[You shall not afflict] any widow [or orphan]" (Exodus 22:21). The consequences for such actions are severe, as "the Lord will fight their battle and will deprive of life those who deprive them" (Proverbs 22:23). Afflict the poor, and God will hear their cry, and His wrath will be kindled (Exodus 22:22–23).
Bamidbar Rabbah then offers another layer to this interpretation, focusing on the tribe of Levi. Why are they called "impoverished"? Because they were fewer in number than the other tribes. According to Numbers 1:35, the tribe of Manasseh numbered "thirty-two thousand two hundred" from twenty to sixty years old. Yet, the entire tribe of Levi, from one month old and up, numbered only twenty-two thousand three hundred, plus Aaron and his sons.
The text offers a reason for this disparity: their proximity to the sacred. Those who were not careful were harmed by the attribute of justice. The Holy One, blessed be He, says to Israel: ‘They keep the commission of the sacred so that you will not be harmed, and their numbers dwindle for you. Do not rob from them the gifts that I gave them, because he is impoverished.’ Moreover, they are impoverished because they received no inheritance in the Land, as it is stated: "But to the tribe of Levi, Moses did not give an inheritance" (Joshua 13:33). Instead, they were given the tithes in Israel as their inheritance (Numbers 18:21–23).
Therefore, oppressing the poor by withholding their tithes is a grave offense, for "the Lord will fight their battle" (Proverbs 22:23). Finally, the text focuses on the sons of Kehat, a family within the tribe of Levi, explaining that they are called impoverished because they belong to the tribe that received no land.
What does all this mean for us today? It’s a powerful call to examine how we treat those who are less fortunate. Are we truly fulfilling our obligations to support them, not just through charity, but through ensuring fair treatment and access to what they are due? Are we mindful of the burdens others carry, and do we avoid adding to their hardship? The teachings of Bamidbar Rabbah challenge us to look beyond the surface and see the deeper implications of our actions, reminding us that true wealth lies not in what we possess, but in how we care for one another.