EXOD656 See [[LEV970]] Leviticus 25:14 wrong TAMARI 96-7

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EXOD653 Biblical laws that mandate that strangers be treated justly are a characteristic and recurring feature of Torah legislation: [this verse], and later "… Hear out your fellow man and decide justly between any man and a fellow Israelite or a stranger" Deuteronomy 1:16, and the previously cited, "The stranger who resides with you shall be as one of your citizens…" Leviticus 19:34. Throughout history, strangers in societies all over the world often have been denied basic rights and discriminated against. In contrast, the Torah insists "There shall be one law for you and for the stranger who lives among you" Exodus 12:49, see also Numbers 15:15. To this day, the ancient physical injunction represents the cornerstone of a just society.

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EXOD657 The Torah's rationale for this command is somewhat counterintuitive, since so many of us do not learn from our own suffering not to inflict suffering on others. The last people we would expect to abuse their children are those who themselves were abused as children, but, in fact, they are far more likely to do so than adults who were not abused. Similarly, historians have often explained the widespread German support for Nazism as a response, in part, to the severe terms the Allies imposed on the Germans at the end of World War I. In short, suffering is often not an ennobling teacher. But that is exactly what the Torah demands of the Israelites, and continues to demand of Jews today: Learn from the bad treatment you have experienced at the hands of others not to treat others in the same way.

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EXOD662 It is a negative commandment not to inflict suffering on any widow or orphan as Scripture says, You shall not afflict any widow or fatherless child [this verse]. Even if they are wealthy, even the widow of a king, or his orphan child, it is necessary to treat them with respect. One is not to cause them distress or anguish to their hearts with harsh words. He is to be more protective of their property than of his own. If anyone brings them to rage or brings anguish to their hearts, and all the more certainly if he strikes them or curses them, he violates this prohibition; and his punishment is given explicitly in the Torah: [Exodus 22:23]. Whether a child is without a father or without a mother, he is called an orphan, until he grows up and attends to all his needs alone, like other adults. It is permissible to chasten them in the learning of Torah or a craft, so as to guide them in a straight and decent path. Nevertheless one should be solicitous with them, to rear them slowly [patiently] with kindness and compassion.

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EXOD660 A person who causes a widow or orphan to cry out and suffer, whether it be through theft, exploitation, embarrassment, or any form of anguish, is punishable with death administered by Heaven. Similarly, judges who have the ability to rescue the victim of robbery from the thief, but are not willing to adjudicate the case of the orphan, will be sentenced to death, as the pasuk says [this verse, 21-23]. What this means is: "Your wives will be widows," corresponding to the affliction of the widow; "and your children orphans," corresponding to the affliction of the orphans--measure for measure. (Continued at [[LEV985]] Leviticus 25:17 abuse GATES 199.)

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EXOD659 "Any widow or orphan shall you not afflict." If you speak loshon hara about widows or orphans in their presence, no matter what their social or financial position, you violate this prohibition.

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EXOD665 We must be especially careful not to harm a widow or orphan in any way. Rashi sites the Mechilta which states that although the same provision applies to harming any person, the Torah mentions widows and orphans because they are defenseless and this makes them the target of affliction. [The author lists seven basic laws of this prohibition].

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EXOD666 We must prevent others from harming widows and orphans. The words "You shall not afflict" are written in the second person plural (in Hebrew) to teach us that if you witness another person harming a widow or orphan and do not prevent him from committing this transgression, it is considered as if you yourself have harmed a widow or orphan. (Ibn Ezra)

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EXOD661 If one disparages an orphan or widow in their presence, then even if they are wealthy, he violates another prohibition, that of כָּל־אַלְמָנָ֥ה וְיָתֹ֖ום לֹ֥א תְעַנּֽוּן׃, “Do not afflict any widow or orphan” (Shemos 22:21). With this prohibition, the Torah cautions a person not to distress or cause any type of pain to an orphan or widow. The punishment for one who transgresses this prohibition is stated explicitly in the Torah: …וְחָרָ֣ה אַפִּ֔י וְהָרַגְתִּ֥י אֶתְכֶ֖ם “And my anger will flare, and I will kill you" Shemos 22:23).

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EXOD658 … the best and worthiest mercy of a father to his son is that which brings him to Divine service, as it is written (Yeshayahu 38:19): "A father will educate his sons to Your truth." He must pity his soul more than his body. And he must strike him with the rod of chastisement to guide him in the right path though it may seem cruel to do so, for such cruelty is mercy. And if one withholds the rod of chastisement from his son, his mercies having "kindled" against his striking him, and he allows him to follow the evil promptings of his heart, such a pity despoils him and deprives him of life in the World-to-Come. Similarly, even if one rears an orphan, concerning whom it is written [this verse]: "Do not affect any widow or orphan," it is a mitzvah to beat him to turn him to the right path. One must still treat an orphan more mercifully than others--but he must not allow him to do whatever he wishes. One must also not be too merciful with himself, but he must afflict himself and suppress his evil inclination.

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