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.