DEUT1403 See [[LEV802]] Leviticus 19:34 strangers AMEMEI 219-20

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DEUT1404 See [[DEUT24]] Deuteronomy 1:17 favoritism MEIR 147

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DEUT1406 Widows and orphans are entitled to special consideration because of their unfortunate lot. Strangers, frequent objects of discrimination, are similarly classed as individuals deserving of kind treatment. "And a stranger shalt thou not wrong, neither shalt thou oppress him. … You shall not afflict any widow or orphan" (Exodus 22:20-21). Indeed a widow was granted some preferential legal protection. If she defaults on a payment of a loan, her garment may not be taken as a pledge [this verse]. All transactions with widows as also with orphans and strangers, must be free of rancor and animated by compassion (Chinuch 63, 65). Modern social laws have done much to improve the financial security of widows. However, these laws do not lessen the trauma of widowhood nor ameliorate the sense of loneliness and sensitivity to society's indifference. The ancient biblical concern for the psychological deprivation of defenseless people is as vital today as it was in a more primitive era.

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DEUT1405 Do not take collateral from a widow. Hashem has compassion and mercy on His creations, and wants His holy nation, too, to behave with compassion and mercy. For this reason, He commands us that if we lend money to a widow, we do not take collateral from her. Her heart is broken over the loss of her husband and she is beset by worries. All the ways of the Torah are pleasant, and this precept is just one example.

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DEUT1407 Undoubtedly the first reason we think of helping the poor is sheer compassion for someone in need. Although each of us can feel compassion for others simply as a function of empathy, a sense that we could easily be in the same position, the Torah finds a special reason that Jews must have compassion for those in need--namely, that we Jews were in Egypt and should know how it feels to be completely without resources. We should therefore treat others as we would want to be treated if we were in such a destitute position. [Deuteronomy 24:17-18, 21-22).

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DEUT1408 Compassion is probably the primary motive for the many private groups that engage in poverty- relief efforts. It is clearly an important Jewish motivation too, but Judaism goes beyond the basic humanitarian feelings that all of us have as human beings. We are enjoined not so much to have sympathy but, more importantly, empathy, as the following biblical passage makes clear: You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow's garment in pawn. Remember that you were a slave in Egypt and that the Lord your God redeemed you from there; therefore do I enjoin you to observe this commandment.... When you gather the grapes of your vineyard, do not pick it over again; that shall go to the stranger, the fatherless, and the widow. Always remember that you were a slave in the land of Egypt; therefore do I enjoin you to observe this commandment. (Deuteronomy 24:17-18, 21-22). In the ancient world, even among Jews, one way people became slaves was by falling into debt; Slavery was, then, the method of last resort to regain financial solvency. (Exodus 21:2-11; compare Leviticus 25:39ff.) Consequently, the imagery in this passage from Deuteronomy is very powerful: Jews are to care for the poor because they themselves have known the slavery to which poverty subjects a person. Historical experience imposes a special responsibility on Jews because we, if anyone, should be sensitive to the indignity and, the slavery that poverty produces.

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DEUT1409 See [[EXOD523]] Exodus 21:2 slave DORFFDRAG 133-4

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DEUT1410 See [[DEUT796]] Deuteronomy 15:11 command AMJV 146

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DEUT1411 See [[DEUT24]] Deuteronomy 1:17 favoritism MEIR 147

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DEUT1412 When harvesting, leave forgotten sheaves for the poor. When the grain in our fields is being harvested, the poor look longingly upon it and feel their poverty even more strongly. They watch the field owners bringing in Hashem's bounty and think in their hearts, “If only I, too, could have grain to harvest for myself and my family, even just one sheaf, it would make me so happy!” Due to His mercy upon His creations, Hashem wants to satisfy these longings. Therefore, when harvesting his field, if the owner forgets a sheaf there, he is commanded to leave it there for the poor. An additional great benefit accrues to the field owner when he fulfills this mitzvah, for by leaving such sheaves, he refines his character, for he accustoms himself to behave with mercy and compassion towards those who are less fortunate than him. In truth, for the sake of refining his character and cultivating the trade of generosity, the field owner should not be particular about the forgotten sheaves, and upon generous souls Hashem's blessing rests for all time.

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