Halakhah sobre Exodo 22:20

To not oppress the convert with words: That we have been prevented from oppressing converts, even [only] with words - and that is one from the [other] nations who converted and entered our religion - such that is forbidden for [one] to disgrace him even with words, as it is stated (Exodus 22:20), "and you shall not oppress a convert." And even though we are warned about this with [Jews] and since this one entered our religion, behold is like [any other Jew], Scripture added a warning to us and also redoubled the prohibition for him, as it is written (Leviticus 19:33), "do not oppress" another time; because the issue of oppression is more relevant to a convert than it is to [another Jew], as [another Jew] has redeemers who will redress his insult. And there is another reason, [and that is] because there is a concern that [the convert] might return to his deviance out of anger over the disgraces. And they said in the Sifra (Sifra, Kedoshim, Chapter 8:2) that one shouldn't say, "Yesterday you were an idolater and now you entered under the wings of the Divine Presence."

To not oppress the convert regarding money: That we have been prevented to not oppress the convert regarding money - that if we have give and take (business matters) with him, to not oppress him - as it is stated (Exodus 22:20), "you shall not pressure him." And they said in the Mekhilta d'Rabbi Yishmael 22:2, "'You shall not pressure him' is regarding money." And this negative commandment is in addition to the negative commandment in which he is included with all of Israel, as they are [covered] by the [that] negative commandment of monetary oppression. And they are warned about him [both] regarding words and regarding money, due to the reason that we have written. All of its statutes are in the commandment that preceded this (Sefer HaChinukh 63). And in the negative commandment of monetary oppression of Israel (Sefer HaChinukh 337), we will write a few of the details of fraud, with God's help (see Tur, Choshen Mishpat 307).

To not abuse the orphan and the widow: That we have been prevented from burdening - by action or even by speech - the orphans and the widows, as it is stated (Exodus 22:20), "Every widow and orphan you shall not abuse." Rather, all of a person's give and take (business matters) with them should be calm and with kindness and pity.

The Jewish community has frequently been remiss in its treatment of righteous proselytes. Indeed, one of the interpretations of the talmudic dictum that "proselytes are as burdensome unto Israel as leprosy," advanced by Tosafot, Yevamot 47b, is based upon Tosafot's recognition that oftimes we do wrongs to the convert. Such practices are a violation of the admonition "And a proselyte you shall not wrong, neither shall you oppress him …" (Exod. 22:20). Since our conduct in this regard is not exemplary, explains Tosafot, the greater the incidence of conversion, the greater the instances of transgression and the graver the punishment.

That is that He commanded us to love converts. And that is His saying, "And you shall love the stranger" (Deuteronomy 10:19). And even though he was included regarding this with [all of] Israel, in His saying, "and you shall love your neighbor as yourself (Leviticus 19:18) - since this stranger is a convert (and a full member of Israel) - however because he entered into our Torah, God added love upon love and designated an additional commandment for him. [This is] as He did with the prohibition of, "And you shall not oppress" (Leviticus 25:17); He [also] said, "And you shall not oppress a stranger" (Exodus 22:20). And it is explained from the language of the Gemara (Bava Metzia 59b) that we are liable by oppressing the convert on account of, "And you shall not oppress," and on account of, "And you shall not oppress a stranger." [So] we are also obligated to love him on account of, "and you shall love your neighbor as yourself," and on account of, "And you shall love the stranger." And this is clear - there is no doubt about it. And I do not know a [single] man from whoever counted the commandments that botched this. And in most [books of] Midrash, they explained that God commanded about the convert, just like He commanded us about Himself - He said, "And you shall love the Lord, your God" (Deuteronomy 6:5), and He said, "And you shall love the stranger." (See Parashat Ekev; Mishneh Torah, Human Dispositions 6.)

He prohibited us from wronging the convert with words. And that is His stating, "You shall not wrong a convert" (Exodus 22:20). And the prohibition was repeated with His saying, "you shall not wrong him" (Leviticus 19:33). And in the Sifra (Sifra, Kedoshim, Chapter 8:2): "You shall not say to him, 'Yesterday you worshipped idolatry, and now you have entered under the wings of the Divine Presence.'" (See Parashat Mishpatim; Mishneh Torah, Sales 14.)

The commandment of loving the strangers (converts): That we were commanded to love the converts, meaning to say that we be careful not to cause them pain in any thing, but [rather to] do them good and grant them kindness according to what is proper and is possible. And converts are anyone who connects with us from the other nations, that leaves his religion and enters into our religion. And about them is it stated (Deuteronomy 10:19), "And you shall love the stranger, etc." And even though the commandment (Sefer HaChinukh 243) about the Israelite includes him, as it is stated about him (Leviticus 19:18), "and you shall love your neighbor as yourself" - since behold, a righteous convert is included in "your neighbor" - God added for us a specific commandment about his love. And so too is the thing in the prevention against cheating him. As even though he was included in "A man shall not wrong his countryman" (Leviticus 25:17, Sefer HaChinukh 338), Scripture added a specific prevention about him in its stating, "You shall not wrong a stranger" (Exodus 22:20, Sefer HaChinukh 23). And they said in the Gemara (Bava Metzia 59b) that one who wrongs the convert transgresses because of "[A man] shall not wrong" and because of "You shall not wrong a stranger." And so too [with this], he nullifies the commandment of "and you shall love your neighbor" and the commandment of "And you shall love the stranger."