דיני שמיטה, צדקה, ועבד עברי בפרשת ראה

The verse says: "At the end of seven years you will make a release." This means that at the conclusion of every seven-year cycle, there is a mitzvah called shmitah, the release. The Torah is introducing the concept that after seven years, there is a requirement to release debts. The teacher reads the verse and sets up the topic: the Torah is commanding us about the release that takes place at the end of the seven-year cycle.

Rashi comments on the phrase "Mikeitz Sheva Shonim" – "At the end of seven years." One might think that the seven years are counted from the date of each individual loan, so that every loan would have its own seven-year countdown. However, the Torah says later (in verse 9), "Karva Shnas HaSheva" – "the seventh year has approached." If you were to say that each loan has its own seven-year period, how could you ever say that the seventh year is approaching? There would be no fixed time for the release, since every loan would have its own schedule. Therefore, you learn that the Torah is referring to seven years according to the established cycle of shmitos – the Shemitah years – not from the time of each loan, but from the communal counting of the Shemitah cycle. This is the meaning of the verse: the release happens at the end of the Shemitah cycle, not after each individual loan's seven years.

The verse states: "And this is the manner of the release: every creditor shall release his hand from what he lent to his friend; he shall not exact from his friend or his brother, because the time of release for Hashem has arrived." The Torah is explaining what the mitzvah of shmitah is: every creditor must release the loan, meaning he cannot demand repayment from his fellow Jew. The reason is that the time of release, the Shemitah year, has arrived, and this is a mitzvah for Hashem. The teacher explains that this is the Torah's instruction: when the Shemitah year comes, you must let go of the debts owed to you by your fellow Jew.

Rashi comments on the phrase "Shamot Kol Ba'al Mashe Yado" – "release every master the loan of his hand." Rashi clarifies that this means to release the hand of every creditor from reclaiming the loan. The literal wording of the verse is awkward, so Rashi explains that the intent is that every creditor must let go of his claim to the loan during Shemitah. The teacher emphasizes that the mitzvah is for the creditor to stop demanding repayment and to let the debt go.

The verse says: "From the foreigner you may exact, but what is yours with your brother, your hand shall release." The Torah is distinguishing between loans to Jews and loans to non-Jews. You are allowed to collect a debt from a non-Jew even during Shemitah, but when it comes to your Jewish brother, you must release your hand – you cannot demand repayment. The teacher reads the verse and explains that this is a key distinction in the laws of Shemitah: the release applies only to debts owed by Jews to Jews, not to those owed by non-Jews.

Rashi comments on the phrase "Es HaNochri Tigosh" – "from the foreigner you may exact." Rashi says: this is a positive commandment. The Torah is telling you that you are permitted, and even commanded, to collect debts from non-Jews during Shemitah. The teacher notes that this is a mitzvah aseh – a positive mitzvah – to collect from the non-Jew, in contrast to the prohibition against collecting from a fellow Jew during Shemitah.

The verse says, "However, there will be no needy among you, for Hashem will surely bless you in the land that Hashem your God is giving you as an inheritance to possess." The teacher explains that the Torah is telling us that ideally, there should not be any needy people among the Jewish people, because Hashem will bless them in the land that He is giving them. The implication is that if the people follow Hashem's commandments, they will be blessed with abundance and poverty will not exist among them.

On the words "Efes Ki Lo Yeh Becho Evyein"—Rashi asks: but later on, in verse 11, it says, "Ki Lo Yechdal Evyein," that there will never cease to be needy in the land. How can both verses be true? The answer is: when you perform the will of Hashem, there will be needy among others, but not among you. However, if you do not perform the will of Hashem, then there will be needy among you. Rashi further explains that the term Evyein refers to someone who is even poorer than an Ani. The word Evyein means someone who yearns for everything, because he has nothing at all. So, the Torah is distinguishing between different levels of poverty, and emphasizing that the presence or absence of poverty among the Jewish people depends on their fulfillment of Hashem's will.

The verse says, "Only if you will surely hearken to the voice of Hashem your God, to observe and to do all this commandment that I command you today." The teacher explains that this is the condition for the previous blessing: if you listen to Hashem and keep His commandments, then there will be no needy among you. The Torah is emphasizing the importance of listening and fulfilling all the mitzvos in order to merit Hashem's blessing of abundance.

On the words "Rak Im Shamoa Tishma"—Rashi explains: then there will not be a needy person among you. In other words, the absence of poverty is conditional on listening to Hashem's commandments.

On the phrase "Shamoa Tishma"—Rashi explains that the repetition of the verb form suggests that if one listens a little, he will be granted the opportunity to listen much. In other words, if a person begins to listen to Hashem, he will be taught even more good as a reward. The teacher elaborates that this means Hashem rewards a person who makes an initial effort to listen by giving him more opportunities and understanding.

The verse says, "For Hashem your God has blessed you as He spoke to you, and you will lend to many nations, but you will not borrow; and you will rule over many nations, but they will not rule over you." The teacher explains that Hashem will bless the Jewish people as He promised, and as a result, they will be in a position to lend to many nations, but will not need to borrow themselves. They will also rule over other nations, but no other nation will rule over them. This is a fulfillment of Hashem's promise of blessing and dominance, contingent on their observance of His commandments.

On the words "Ka'asher Diber Lecha"—Rashi asks: where did Hashem speak about this? The answer is in Devarim 28:3, where it says, "Blessed are you in the city," and so on. The teacher explains that this is the source for the promise that the Jewish people will be blessed and will lend to others but not borrow, and will rule over others but not be ruled over. Rashi is pointing out that this promise was already stated earlier in the Torah.

Rashi explains the word Vehe'evateta. Whenever the Torah uses a term for lending that refers to the lender, it uses the causative form, the hifil conjugation. For example, Vehelavisah or Vehe'evateta—these are in the causative, meaning "you will lend." But if the Torah had said Ve'avateta in the simple form, it would refer to the borrower, as in Velavisah, meaning "you will borrow." So the form of the word tells you who is doing the action—whether it is the lender or the borrower.

Rashi comments on the phrase Vehe'evateta goyim—"and you will lend to nations." One might think that you will borrow from one nation and lend to another, that you will be both a borrower and a lender. Therefore, the Torah says, "Ve'atah lo sa'avot"—but you, you shall not borrow. This clarifies that you will only be a lender, not a borrower.

Rashi explains the phrase Umashalta bagoyim rabim—"and you will rule over many nations." One might think that at the same time, other nations will rule over you. Therefore, the Torah says, "Uvcha lo yimsholu"—but over you, they will not rule. This means you will rule over others, but no other nation will rule over you.

The verse says: "If there will be among you a needy person from one of your brothers in one of your cities in the land that Hashem your God is giving you, you shall not harden your heart and you shall not close your hand from your needy brother." The teacher explains that this means if there is a poor person among you, you should not be hard-hearted or tight-fisted toward him. The phrase "your needy brother" teaches that the most needy person has priority. "Your brother from your father" comes before "your brother from your mother." "Your cities" teaches that the poor of your own city take precedence over the poor of another city. The Torah is emphasizing the importance of helping those closest to you first, both in terms of family and community.

Rashi comments on the words Ki yihiyeh vecha evyon—"if there will be among you a needy person." He explains: "The most needy person has priority." In other words, when you have to choose whom to help, the one who is most desperate comes first.

Rashi explains Me'echad achecha—"from one of your brothers." This means your brother from your father takes precedence over your brother from your mother. In other words, when deciding whom to help, a paternal brother comes before a maternal brother.

Rashi comments on She'arecha—"your cities." He explains that the poor of your own city take precedence over the poor of another city. So, if you have to choose between helping someone from your own city or someone from elsewhere, you help the person from your own city first.

The verse says: "Lo se'ametz es levavecha ve'lo sikpotz es yadecha"—"You shall not harden your heart and you shall not close your hand." The teacher explains that there are two types of people: some people suffer as they deliberate whether or not to give to the needy, so the Torah says, "do not harden your heart." Others stretch out their hand to give but then close it, so the Torah says, "do not close your hand." In other words, do not hesitate or pull back when it comes to giving to the needy. The Torah addresses both the internal struggle and the physical act of withholding charity.

Rashi comments on the phrase "Me'achicha HaEvyon"—from your needy brother—that if you do not give to him, you will ultimately become a brother of the needy, meaning you will become poor yourself. In other words, if you withhold charity from your fellow Jew in need, the consequence is that you yourself may end up in poverty.

The verse says, "Ki Pasoach Tiftach Es Yodcha Lo Veha'aveit Ta'avitenu Dei Machsoro Asher Yechsar Lo"—Rather, you shall open your hand to him and you shall lend him sufficient for his needs, whatever he is lacking. The teacher explains that you are required to open your hand to the needy person, even many times if necessary. The Torah uses the double expression "Patoach Tiftach" to emphasize that you should not hesitate or limit your generosity. The verse also commands you to lend him what he needs, not just to give charity, but to provide a loan if he does not want a gift. The Torah specifies "Dei Machsoro Asher Yechsar Lo"—sufficient for his needs, whatever he is lacking—to teach that you must provide for the person's actual needs, but you are not commanded to make him wealthy. The teacher elaborates that this includes even providing a horse to ride on and a servant to run before him if that is what he is accustomed to. The Torah is instructing us to restore the person to his previous standard of living, to the extent that he is lacking, but not beyond that.

On the words "Patoach Tiftach," Rashi comments that this means even many times. The teacher explains that you are required to open your hand to the needy person repeatedly, not just once. If the person comes back to you again and again, you must continue to help him as long as he is in need.

The teacher notes that in this verse, the word "Ki"—"Ki Patoach Tiftach"—is used in the sense of "rather." In other words, here "ki" does not mean "if" as it does in verse 7, or "because" as it does in verse 10, but rather it means "rather." The Torah is saying, rather, you shall open your hand to him.

On the words "Veha'aveit Ta'avitenu," Rashi explains that if the needy person does not want your money as a charitable gift, you should give it to him as a loan. The teacher elaborates that sometimes a person is embarrassed to take charity, so the Torah instructs you to offer him a loan instead, to preserve his dignity.

On the words "Dei Machsoro"—sufficient for his needs—Rashi comments that you are not commanded to make him wealthy. The teacher explains that your obligation is to provide for what the person is lacking, but not to enrich him beyond his needs. You are not required to give him more than what he needs to live according to his previous standard.

On the words "Asher Yechsar Lo"—whatever he is lacking—Rashi says that this includes even a horse to ride on and a servant to run before him, if that is what he is accustomed to. The teacher explains that the Torah is telling us to restore the person to his previous standard of living, even if that means providing him with things that may seem extravagant, like a horse and a servant, if that is what he is used to. The obligation is to provide for his actual needs as defined by his prior lifestyle.

On the word "Lo"—for him—Rashi explains that this refers to a wife. The teacher elaborates that the Torah is teaching us that if the person is lacking a wife, you should help him get married. Rashi brings a proof from Bereishis, where it says, "E'eseh lo eizer kenegdo"—I will make for him a helper opposite him. So too here, "asher yechsar lo"—whatever he is lacking, even a wife, you should help him with that.

This verse is not directly covered in the transcript. The teacher begins with a reference to the start of the parsha and the mitzvah of Shemitah, but does not elaborate on this specific verse or the Sefer HaMitzvos citation.

The verse says, "Be careful lest there be a matter in your heart of Belial, saying, 'The seventh year, the year of release, is approaching,' and your eye will be evil toward your needy brother and you will not give him, and he will cry out to Hashem against you, and it will be a sin for you." The teacher explains that this verse is warning not to begrudge your needy brother and refuse to give him a loan just because the year of Shemitah is approaching, when all debts are released. If you do so, and the poor person cries out to Hashem, it will be considered a sin for you. The teacher emphasizes that the Torah is warning against having an evil eye and withholding help from your brother in need, especially as the Shemitah year approaches.

On the phrase "VeKara Alecha"—and he will cry out against you—the teacher explains: One might think that this is a requirement, that the poor man is obliged to cry out against you in order for you to be liable. Therefore, the Torah says elsewhere, "And he will not cry out against you to Hashem on that day." In any case, even if he does not call out, you are still liable. So why does it say "and he will cry out against you"? It means that Hashem says, "I hasten to punish in response to the one who cries out more than to the one who does not cry out." In other words, Hashem is quicker to punish when the victim actually cries out, but the sin exists even if he does not.

On the phrase "VeHayah Becha Chet"—and it will be a sin for you—the teacher explains: In any case, even if the poor person does not cry out, you are still liable for the sin. So why does the Torah say, "and he will cry out against you"? It means that Hashem says, "I hasten to punish in response to the one who cries out more than to the one who does not cry out." In other words, Hashem is quicker to punish when the victim actually cries out, but the sin exists even if he does not.

The verse says, "You shall surely give him, and your heart shall not be grieved when you give him, for because of this thing Hashem your God will bless you in all your work and all your endeavors." The teacher explains that you must give to the needy person, and your heart should not be upset when you give. The Torah promises that because of this, Hashem will bless you in all your work and everything you do. The teacher stresses that this is a mitzvah to give, and not to begrudge the giving, because Hashem will bless you for it.

On the phrase "Nason Titen Lo"—you shall surely give him—the teacher explains: Even a hundred times. In other words, even if the needy person comes back to you repeatedly, you are obligated to give him again and again.

On the word "Lo"—to him—the teacher explains: This means between him and you, in other words, privately. The giving should be done in a way that is between you and the needy person, not in public or to embarrass him.

On the phrase "Ki Biglal HaDavar"—for because of this thing—the teacher explains: Even if you said, in other words, even if you gave him your word that you would give, you will receive a reward for the saying along with the reward for the deed. The teacher notes that the word "davar" literally means "word," so even the intention or promise to give is rewarded along with the actual act of giving.

The verse says, "For there will never cease to be needy within the land; therefore I command you, saying, you shall surely open your hand to your brother, to your poor, and to your needy in your land." The teacher explains that the Torah is telling us that there will always be poor people in the land. Because of this, Hashem commands us to open our hand and give generously to our brother, to the poor, and to the needy in our land. The teacher emphasizes that this is a direct commandment to be charitable and to help those in need, as poverty will always exist and it is our responsibility to assist.

On the phrase "Al kein"—the teacher explains that this means "because of this" or "therefore." In other words, since there will always be poor people, that is why Hashem commands us to be generous and open-handed.

On the word "Leimor"—the teacher explains that this means Hashem is offering us advice for our own good. In other words, the Torah is not just commanding us, but is also giving us guidance that is beneficial for us.

On the phrase "Le'achicha le'aniyecha"—the teacher explains that this means "to your brother, to your poor one." He clarifies: to which brother? To your poor one. The Torah is specifying that the commandment is directed to the poor person among your brothers.

On the word "Le'aniyecha"—the teacher explains that since it is written with one yud, it is in the singular form and means one poor person. If it were written with two yuds, it would be in the plural and mean two poor people. Here, since it is written with one yud, it refers to a single poor person, thus modifying "your brother" which is also in the singular.

The verse says, "If your brother, a Hebrew man or a Hebrew woman, is sold to you, he shall serve you for six years, and in the seventh year you shall send him forth free from you." The teacher explains that this is referring to a case where your brother is sold to you by others, specifically by the court. The Torah is speaking about someone whom the court sold because of a theft he committed. The teacher notes that this is already stated elsewhere—'if you buy a Hebrew servant'—and there too the Torah is referring to one whom the court sold. However, it is repeated here because of two new points. First, it is written here "or a Hebrew woman," teaching that she too goes free after six years. This does not mean a woman whom the court sold, because a woman is not sold by the court for theft. Rather, it refers to a minor girl whom her father sold as a handmaid. The verse teaches that if six years end before she shows signs of puberty, she goes free. The second new point is that in verse 14, the Torah commands that you shall surely provide him with gifts when he leaves.

On the phrase "Ki yimacher lecha"—the teacher explains that this means "by others," specifically that the court sold him because of his theft. The Torah is speaking about a case where the court sold him, not where he sold himself. The teacher notes that this is already mentioned in the Torah—'if you buy a Hebrew servant'—and that there too it refers to one sold by the court. However, it is repeated here because of two new points. First, it is written here "or a Hebrew woman," teaching that she too goes free after six years. This does not mean a woman whom the court sold, because a woman is not sold by the court for theft; the Torah says "for his theft," not "for her theft." Rather, it refers to a minor girl whom her father sold as a handmaid, and the verse teaches that if six years end before she shows signs of puberty, she goes free. The second new point is the commandment in verse 14 to provide him with gifts when he leaves.

The teacher explains that the Torah is speaking about a Hebrew servant who is sold to you. This refers to someone who was sold by the court because of a theft that he committed. The Torah already mentioned this earlier, in the section of "Ki Sikneh Eved Ivri"—if you buy a Hebrew servant. There too, it refers to one whom the court sold. However, it is repeated here because there are two new points in this section. First, it adds the case of a Hebrew woman, teaching that she too goes free after six years, just like a man. But this does not mean a woman whom the court sold, because a woman is not sold by the court for theft. Rather, it refers to a minor girl whom her father sold as a maidservant. The Torah teaches that if six years end before she reaches signs of puberty, she goes free. The second novelty is the commandment to provide the servant with gifts when he goes free, which is discussed in the next verses.

The verse says, "When you send him free from you, do not send him away empty-handed." The teacher explains that when the Hebrew servant finishes his term and you send him out, you should not let him go without anything. Instead, you are obligated to provide him with something as he leaves your service. This is a specific commandment that the Torah gives regarding the treatment of a Hebrew servant at the end of his service.

The verse commands, "You shall surely provide him from your flock, from your threshing floor, and from your winepress; from that with which Hashem your God has blessed you, you shall give to him." The teacher explains that the Torah is telling you to give the servant gifts from your sheep, your grain, and your wine. These are examples of the types of blessings that Hashem has given you, and you are to share them with the servant when he leaves. The Torah emphasizes that you should give him from whatever Hashem has blessed you with, not just the specific items listed. The teacher also notes that the verse uses the double expression "Ha'anik Ta'anik," which Rashi will explain further in the next unit.

On the phrase "Ha'anik Ta'anik," the teacher explains Rashi's comment that the root Ha'anik denotes an ornament worn high on the upper part of the body, visible to the eye. This means that you should give the servant something that makes it clear and recognizable to others that you have benefited him. In other words, the gift should be noticeable, so people can see that you treated your servant well. Others explain the word Ha'anik as an expression of loading something onto his neck, meaning you should load him up with gifts as he leaves your service.

On the words "MiTzoncha UMiGornecha UMiYikvecha," the teacher explains Rashi's question: One might think you are only obligated to give the servant from these three things—your sheep, your grain, and your wine. Therefore, the Torah adds, "Asher Beirachcha," meaning from everything with which your Creator has blessed you. Why then are these three items mentioned? Because they are examples of things that are considered blessings. So too, you should only give the servant from what is considered a blessing, which excludes things like mules, since they are sterile and not considered a blessing. The teacher also mentions that the Sages in Maseches Kiddushin learn through a gezeira shava (verbal analogy) how much of each kind you must give the servant.

The teacher does not provide any explanation for this verse. (This is a cross-reference to an earlier Rashi.)

The verse says, "You shall remember that you were a slave in the land of Egypt, and Hashem your God redeemed you; therefore I command you this thing today." The teacher explains that the Torah is reminding you that just as Hashem redeemed you from Egypt and loaded you up with the spoils of Egypt and again at the Sea of Reeds, so too you should be generous and load up your servant with gifts when he goes free. The Torah is telling you to remember your own experience as a slave and to act with kindness and generosity toward your servant.

On the phrase "Vezacharta Ki Eved Hayisa," the teacher explains Rashi's comment: Hashem loaded you up with booty and did so a second time, first from the spoils of Egypt and then from the spoils at the Sea of Reeds. Therefore, you too should load up your servant with gifts and do so a second time, just as Hashem did for you. The Torah is teaching you to follow Hashem's example in being generous to those who have served you.

The verse says, "And it will be, if he says to you, 'I will not leave you,' because he loves you and your household, for it is good for him with you." The Torah is describing the case of a Hebrew servant who, after serving his term, does not want to leave his master. The reason he gives is that he loves his master and his master's household, and it is good for him to remain with them. The teacher explains that this is the scenario where the servant expresses his desire to stay, and the Torah provides the procedure that follows, which will be discussed in the next verse.

The verse continues: "And you shall take the awl and put it through his ear and into the door, and he shall be a servant to you forever. And also to your maidservant you shall do likewise." The teacher explains that when the servant says he wants to stay, the master takes an awl and pierces his ear at the door. This act symbolizes his commitment to remain a servant. The Torah uses the phrase "forever" (olam), but the teacher clarifies that this does not mean literally forever. Rather, as will be explained in the Rashi, it means until the Yovel, the Jubilee year. The verse also mentions that the same should be done for a maidservant, and the teacher will clarify what this means in the next units.

On the words "eved olam"—a servant forever—Rashi asks: Could this mean literally forever? The answer is no. The Torah teaches us elsewhere, in the verse "And you shall return every man to his property and every man to his family" (from Vayikra 25:10), that in the Jubilee year, all servants go free. So, the term "forever" here means only until the Yovel, the Jubilee year. The teacher emphasizes that this is the period referred to as "forever" in this context, and not an actual lifetime servitude.

The verse says, "And also to your maidservant you shall do likewise." The teacher explains that this means you should provide for her as you do for the male servant when he leaves—give her gifts. One might think that the Torah also includes her in the law of ear-piercing, since the verse equates her to the male servant. The teacher points out that this is a question addressed by the next Rashi.

Rashi brings a proof from the verse "And if the servant shall clearly say..." (Shemos 21:5), which refers specifically to a male servant. The teacher explains that only a male servant is subject to the law of having his ear pierced if he chooses to stay, but not a maidservant. The Torah singles out the male servant for this procedure, and the maidservant is not included in this law.

The verse says, "It should not be difficult in your eyes when you send him away free from you, for double the wages of a hired worker he has served you six years, and Hashem your God will bless you in all that you do." The teacher explains that the Torah is telling the master not to be upset or troubled when sending the servant away, because the servant has worked for him for six years, doing double the work of a regular hired worker. The Torah promises that Hashem will bless the master in all his endeavors for fulfilling this mitzvah properly.

On the words "for double the wages of a hired worker," Rashi explains that from here our rabbis said that a Hebrew servant works both by day and by night. This is double the amount of labor compared to a regular hired worker, who only works during the day. The teacher elaborates that the servant's nighttime work refers to the master giving him a Canaanite maidservant as a wife, and the children born from this union belong to the master. Thus, the servant is serving the master in two ways: with his labor during the day and through the children born at night, which is considered a form of service to the master.