(כ) וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃ (כא) כָּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן׃ (כב) אִם־עַנֵּ֥ה תְעַנֶּ֖ה אֹת֑וֹ כִּ֣י אִם־צָעֹ֤ק יִצְעַק֙ אֵלַ֔י שָׁמֹ֥עַ אֶשְׁמַ֖ע צַעֲקָתֽוֹ׃ (כג) וְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם בֶּחָ֑רֶב וְהָי֤וּ נְשֵׁיכֶם֙ אַלְמָנ֔וֹת וּבְנֵיכֶ֖ם יְתֹמִֽים׃ (פ) (כד) אִם־כֶּ֣סֶף ׀ תַּלְוֶ֣ה אֶת־עַמִּ֗י אֶת־הֶֽעָנִי֙ עִמָּ֔ךְ לֹא־תִהְיֶ֥ה ל֖וֹ כְּנֹשֶׁ֑ה לֹֽא־תְשִׂימ֥וּן עָלָ֖יו נֶֽשֶׁךְ׃ (כה) אִם־חָבֹ֥ל תַּחְבֹּ֖ל שַׂלְמַ֣ת רֵעֶ֑ךָ עַד־בֹּ֥א הַשֶּׁ֖מֶשׁ תְּשִׁיבֶ֥נּוּ לֽוֹ׃ (כו) כִּ֣י הִ֤וא כסותה [כְסוּתוֹ֙] לְבַדָּ֔הּ הִ֥וא שִׂמְלָת֖וֹ לְעֹר֑וֹ בַּמֶּ֣ה יִשְׁכָּ֔ב וְהָיָה֙ כִּֽי־יִצְעַ֣ק אֵלַ֔י וְשָׁמַעְתִּ֖י כִּֽי־חַנּ֥וּן אָֽנִי׃ (ס)
(20) You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt. (21) You shall not ill-treat any widow or orphan. (22) If you do mistreat them, I will heed their outcry as soon as they cry out to Me, (23) and My anger shall blaze forth and I will put you to the sword, and your own wives shall become widows and your children orphans. (24) If you lend money to My people, to the poor among you, do not act toward them as a creditor; exact no interest from them. (25) If you take your neighbor’s garment in pledge, you must return it to him before the sun sets; (26) it is his only clothing, the sole covering for his skin. In what else shall he sleep? Therefore, if he cries out to Me, I will pay heed, for I am compassionate.
"If you lend money to my people" — If [a member of] my nation and a non-Jew come to borrow, [the member of] my nation comes first. "Your poor and the poor of another city" — poor people who are close and from your family. "Your poor come first" — that is, your nation, and those close to you. "The poor of your city come before the poor of another city" — that is, they are "your nation" to a greater extent.
(7) If, however, there is a needy person among you, one of your kinsmen in any of your gates in the land that the LORD your God is giving you, do not harden your heart and shut your hand against your needy kinsman.
(ד) בך. ולא באחרים. אביון תאב [תאב] קודם.
(ה) אחיך. זה אחיך (מאביך) [מאמך]. כשהוא אומר מאחד אחיך - מלמד שאחיך מאביך קודם לאחיך מאמך.
(ו) (באחת) [באחד] שעריך. יושבי (עריך) [עירך] קודמים ליושבי עיר אחרת. (בארצך. יושבי הארץ קודמין ליושבי חוצה לארץ.)
(ז) כשהוא אומר (באחת) [באחד] שעריך, היה יושב (במקום אחד) [במק"א (=במקום אחר)] (אי) אתה מצווה לפרנסו, היה מחזר על הפתחים אין אתה זקוק (לכל דבר) [לו](?)[.] (אשר יתן ה' אלהיך. בכל מקום).
(ח) [בארצך. יושבי ארץ ישראל קודמים ליושבי ח"ל.
(ט) אשר ה' אלהיך נותן לך. מכל מקום.]
(4) (Ibid. 7) "If there be in you a pauper": and not in gentiles. "pauper": The neediest takes precedence.
(5) "of one of your brothers": your brothers from your mother; "one (of your brothers"): your brothers from your father. We are hereby (["one"]) taught that your brothers from your father take precedence to your brothers from your mother.
(6) "in one of your gates": The inhabitants of your city take precedence to those of another.
(7) "in one of your gates": If he sits in one place you are obliged to help him; if he goes begging from door to door you are not obliged to do so.
(8) "in your land": The inhabitants of Eretz Yisrael take precedence to those who live outside the land.
(9) "that the L-rd your G-d gives to you": (This extends the obligation) to all places.
כי יהיה בך אביון באחד שעריך דדריש ספרי אביון התאב תאב קודם ושוב דריש עניי עמך קודמין וכו' ועניי קרוביך קודמין כ' ז"ל לכן הקדים התאב תאב קודם לומר עניי עירך קודמין לעניי עיר אחרת היינו אם שניהם צריכים למזון או לכסות אבל אם עניי עירך יש להם כדי חיותם אלא שאין להם הרוחה כלל לזה עניי עיר אחרת קודמין לעניי עירך דהתאב תאב קודם עוד דריש בספרי כי יהי' בך אביון בך ר"ל בעצמך היינו בני ביתו קודמין אף לבני עירו ואמר הגאון ז"ל דלהכי כתיב כי יהיה בך קודם אביון לומר לעניי בני ביתו וכדומה לא אמרי' התאב תאב קודם אלא קודמים בכל צרכיהם אפי' לעניי עירך שאין להם מזון ומחיה כלל:
"If there is a needy person among you, one of your kinsmen in any of your gates"— The Sifrei interprets, the neediest takes precedence. And it also interprets, "The poor of your nation take precedence... and the poor of your relatives take precedence," those of blessed memory wrote. For this reason was "the neediest take precedence" written before "The poor of your nation take precedence" and "The poor of your city come before the poor of another city": It is so, as long as both need food, or clothing. But if the poor of your city have what they need to live but have no ease/extra, in that case, the poor of another city may come first, because the neediest take precedence. And the Sifrei also interpreted, "If there is a needy person among you"— for the poor of your household and the like, we do not say that the neediest takes precedence, but rather, they come first with regard to all their needs, even before the poor of your city that have no food or sustenance.
דאמר רבי אלעזר בואו ונחזיק טובה לרמאין שאלמלא הן היינו חוטאין בכל יום שנאמר (דברים טו, ט) וקרא עליך אל ה' והיה בך חטא
This is what Rabbi Elazar said: Come and let us appreciate the swindlers who ask for charity that they do not need, because were it not for them, who command our attention and receive our charity, we would be sinning every day in failing to properly support the truly poor, as it is stated: “Beware that there be not a base thought in your heart, saying: The seventh year, the year of release, is at hand; and your eye be evil against your needy brother, and you will not give him; and he cry to the Lord against you, and it be sin in you” (Deuteronomy 15:9). Because the swindlers take our money in the name of charity, we have an excuse of sorts for failing to fully meet the needs of the truly poor.
ואמר רבי יצחק כל הנותן פרוטה לעני מתברך בשש ברכות והמפייסו בדברים מתברך בי"א ברכות
And Rabbi Yitzḥak says: Anyone who gives a peruta to a poor person receives six blessings, and whoever consoles him with words of comfort and encouragement receives eleven blessings.