Mitzvah —
18
Not to oppress the weak
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כׇּל־אַלְמָנָ֥ה וְיָת֖וֹם לֹ֥א תְעַנּֽוּן׃ - פָּרָשַׁת מִשְׁפָּטִים
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Exodus 22:21 - "You shall not oppress any widow or orphan."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Between a person and their fellow – בֵּין אָדָם לַחֲבֵרוֹ
It is forbidden to oppress or exploit the weak, including strangers, widows, and orphans.
This mitzvah commands Israel not to exploit or mistreat those in vulnerable positions. Rambam (Hilchot De’ot 6:10) stresses that widows, orphans, and converts deserve special protection, since their emotional pain is greater. Sefer HaChinuch (Mitzvah 65) explains that Hashem defends the weak directly, promising severe punishment for their oppression.
The Talmud (Bava Metzia 59b) warns that the Torah repeats the prohibition against oppressing the stranger 36 times, highlighting its importance. Rashi (Exod. 22:21) explains that Israel’s own suffering in Egypt demands empathy toward the vulnerable. Ramban notes that mistreating them is an affront to Hashem Himself, who is their protector. Midrash (Shemot Rabbah 30:13) stresses that oppressing them is tantamount to provoking Divine anger.
Commentary & Classical Explanation:
- Rambam (Hilchot De’ot 6:10): Extra caution is required not to oppress orphans and widows.
- Sefer HaChinuch (65): Hashem Himself will avenge their suffering.
- Talmud (Bava Metzia 59b): The Torah emphasizes protecting strangers more than almost any commandment.
- Rashi (Exod. 22:21): Empathy stems from Israel’s experience in Egypt.
- Ramban: Mistreating the weak is rebellion against Hashem’s justice.
- Midrash (Shemot Rabbah 30:13): Hashem hears the cry of the oppressed and responds swiftly.
Contrast with Justice (Mitzvah 15–17):
- Mitzvot 15–17 focus on emotional integrity and honesty; Mitzvah 18 applies these to society’s most vulnerable.
- Rambam: Where ordinary rebuke suffices for equals, special care is demanded for the weak.
- Talmud: Failure to protect them is considered bloodshed by neglect.
Parallel to Charity (Mitzvah 250):
- Charity sustains the poor materially; this mitzvah sustains them emotionally and socially.
- Sefer HaChinuch: Both flow from the same principle — to imitate Hashem’s mercy.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Protecting the Vulnerable
- Rambam (Hilchot Mechirah 14:12) rules that oppressing the weak—such as widows, orphans, or the poor—is a grave sin because their cries are heard directly by Hashem. Today, this mitzvah obligates safeguarding society’s most vulnerable: the elderly, disabled, and marginalized.
Sensitivity in Speech and Action
- Sefer HaChinuch (Mitzvah 63) explains that the root is compassion: not to cause pain through words or deeds to those already burdened. Applied now, this extends to avoiding dismissive remarks, systemic neglect, or abuse of power over the disadvantaged.
Universal Compassion
- Ramban (Exod. 22:21) comments that Hashem Himself is protector of the weak; thus, mistreating them denies His attribute of mercy. In modern times, this mitzvah drives Jewish involvement in social justice, elder care, and advocacy for the oppressed.
Severe Accountability
- Talmud (Bava Metzia 59b) warns that Hashem Himself promises retribution to those who oppress widows or orphans. Today, this underscores the gravity of mistreatment — reminding communities, schools, and institutions to be vigilant in fair and compassionate treatment.
Social Justice and Community Responsibility
- Midrash (Shemot Rabbah 30:24) says Israel’s merit is measured by how they treat the downtrodden. In practice today, this mitzvah calls for ensuring equitable access to education, healthcare, and justice systems.
Kiddush Hashem Through Care
- Rashi (Exod. 22:21) emphasizes that since the weak have no earthly defender, Hashem is their protector. Modern fulfillment lies in advocacy and allyship, demonstrating to the world that Torah fosters compassion and justice.
Notes on this Mitzvah's Fundamentals
Kindness – חֶסֶד
- Talmud (Bava Metzia 59b) teaches that Hashem shows special love to the stranger, widow, and orphan, expecting Israel to do the same. Sefer HaChinuch (65) explains that chesed here means not only giving but refraining from harm, since even small oppression can wound deeply. Rambam calls this mitzvah a supreme act of kindness, protecting dignity.
Compassion – רַחֲמִים
- Rashi (Exod. 22:21) links compassion to Israel’s slavery in Egypt, demanding empathy. Ramban writes that Hashem hears their cries more than others’, for their hearts are broken. Midrash (Shemot Rabbah 30:13) highlights that mercy for the vulnerable mirrors Hashem’s attribute of “rachum v’chanun.”
Justice – צֶדֶק
- Rambam explains that injustice toward the weak is a crime against Torah itself. Sefer HaChinuch notes that justice requires protecting those who cannot protect themselves. Talmud (Sanhedrin 76b) warns that one who oppresses orphans violates “tzedek tzedek tirdof.”
Humility – עֲנָוָה
- Talmud (Eruvin 13b) associates humility with empathy. Rambam stresses that only the humble truly treat the weak with fairness, since arrogance breeds exploitation. Midrash Tanchuma (Mishpatim §18) says humility compels one to bend toward the downtrodden.
Orphan/Widow – יָתוֹם / אַלְמָנָה
- Rambam (Hilchot De’ot 6:10) singles out widows and orphans, whether rich or poor, since their lack of protection leaves them vulnerable. Sefer HaChinuch (65) stresses that even harsh words are forbidden. Talmud (Bava Metzia 59b) says Hashem Himself steps in as their guardian.
Convert – גֵּר
- Talmud (Bava Metzia 59b) emphasizes that the Torah repeats protection of the convert 36 times, more than any other mitzvah. Rashi notes that Israel must empathize with converts from their own history. Rambam (Hilchot De’ot 6:4) codifies that a ger must be treated with double love — as a Jew and as a vulnerable person.
Community – קְהִלָּה
- Sefer HaChinuch teaches that society collapses when the weak are ignored, but thrives when they are protected. Midrash (Shemot Rabbah 30:13) adds that Hashem’s blessing rests upon a community that shelters the vulnerable. Ramban explains that communal holiness depends on supporting them.
Bein Adam L’Chavero – בֵּין אָדָם לַחֲבֵרוֹ
- Rambam says this mitzvah is the heart of interpersonal law — not to exploit another’s weakness. Talmud (Bava Metzia 59b) shows that hurting an orphan or widow even in words is a violation between people. Sefer HaChinuch (65) affirms this safeguards dignity in relationships.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- Ramban stresses that Hashem Himself intervenes when the weak are oppressed, making this mitzvah equally about loyalty to Him. Midrash Tanchuma explains that Divine wrath burns against oppressors of widows and orphans. Talmud (Bava Metzia 59a) portrays Hashem as the direct advocate of the vulnerable.
