Why does the Torah repeat "Paso'ach Tiftach"?
Rashi: To teach us that one should open one's hand even if the poor man comes many times for assistance. 1
Rashi (in Mishlei, 31:21): All the double expressions connected to Tzedakah - "Nason Titein", Paso'ach Tiftach 2 and Ha'anek Ta'anik" indicate that Tzedakah saves the giver from the (freezing) snow of Gehinom. 3
Bava Metzi'a, 31b: To include the poor from other towns. 4
Ba'al ha'Turim: It hints that, besides opening one's hand, one should also open one's mouth to offer him kind words. 5
See Torah Temimah, note 35.
Kol Eliyahu and Divrei Eliyahu: In the episode recorded in Bava Basra 10a, when the rung of the ladder that Rav Papa was climbing broke and he fell, Chiya bar Rav mi'Difri knew that it was due to not financing an Ani because the Neginos of "Paso'ach Tiftach" are 'Darga T'vir' (the step broke). Of all the double verbs in Bava Metzi'a 31a-b, the Neginos connect them, except for the one here and "Hashiv Tashiv" in Ki Seitzei Devarim, 24:13), a further hint that Rav Papa's mishap to not giving Tzedakah was due to not giving Tzedakah, which is compared there to idolatry. - PF).
Rashi: As implied by the Pasuk in Mishlei "Lo Sira le'Veisah mi'Shaleg, ki Chol Beisah Lavush Shanim"
Why does the Torah repeat "Ha'aveit Ta'avitenu"?
Rashi #1: To teach us that if the Ani (who does not have) 1 does not want to accept Tzedakah, then extend him a loan. 2
Rashi #2 (in Mishpatim): "Ha'aveit Ta'avitenu" teaches us that - in spite of the Pasuk in Mishpatim "Im Kesef Talveh", it is a Mitzvah to lend a poor man money. 3
Gitin, 37a: Because the Torah (sometimes) speaks in human terms.
Kesubos, 67b: "Ha'avet" refers to someone who has no money and who does not want to accept Tzedakah - to whom it is a Mitzvah to extend a loan, and "Ta'avitenu" - See previous answer.
See Torah Temimah, note 25.
The Gemara in Gitin, 37a learns this from "Ha'avet" alone. See answer #3.
Refer to Sh'mos, 22:24:1:1*.
What are the implications of "Dei Machsoro"?
Rashi: Itt implies that one is obligated to provide him with his needs, but not to enrich him. 1
Kesuvos, 67b: If an orphan needs to get married, one first rents him a house - "Dei Machsoro", then a bed and table and furniture - "asher Yechsar". 2
What are the implications of "Asher Yechsar ... "?
Rashi #1: One is obligated to provide a poor man what he needs, even a horse to ride on and an Eved to run before him. 1
Refer to 15:8:3:2.
If that is what he was used to before he became poor.
Why does the Torah insert the (otherwise superfluous) word "Asher Yechsar lo"?
Rashi #2: To teach us that, if need be, one should even provide him with a wife (the means to get married). 1
Rashi: As the Torah wrote in Bereishis, 2:18, "E'eseh lo Eizer k'Negdo".
