Halakhah do Wyjścia 22:21

And after it has been explained that His saying, "Do not eat any of it raw or boiled" is [only] one commandment; and likewise all of the negative commandments that arise from the prohibition for the nazirite of all that comes out from the vine are one commandment, since they are all details, as is explained in the Gemara; and they likewise said that, "any leaven and any honey," is one commandment - we should also count, "No Ammonite or Moabite shall be admitted" (Deuteronomy 23:4), as one commandment. And likewise, His saying, "You shall not ill-treat any widow or orphan" (Exodus 22:21). And likewise, His saying, "You shall not subvert the rights of the stranger or the orphan" (Deuteronomy 24:17). And likewise, His saying, "he may not diminish her food, her clothing or her conjugal rights" (Exodus 21:10). Each of these negative commandments is one commandment. This means to say that each of these is exactly like, "Do not eat any of it raw or boiled in any way," and like, "for no leaven or honey may be turned into smoke as an offering." There is no difference between them. And likewise, His saying, "You shall not bring the fee of a prostitute or the sale revenue of a dog" (Deuteronomy 23:19), is one commandment. And likewise, His saying, "Drink no wine or other intoxicant, etc. And to differentiate [...] And to instruct" (Leviticus 9-11). That is to say, with one negative commandment did He prohibit [a priest] to enter the Sanctuary or to give instruction while drunk. And that is one of the divisions of the second type of general negative commandments. And the second division is [made up of cases with] words exactly like those of the previous division. However [in such cases], it is the traditionally received explanation that we give separate lashes for each and every one of those connected matters. And that is that when he does them all - even at one time - he is given lashes for each and every one as a distinct prohibition. Of this type is His saying, "You may not eat within your gates of the tithes of your new grain or your wine or your oil" (Deuteronomy 12:17). They said in Keritot (Keritot 4b), "[If one] ate the tithe of grain, wine, and oil (outside Jerusalem), he is liable [separately] for each and every one." And they raised a difficulty and said, "But is one given lashes for a general negative commandment?" And the answer was, "The verse is written superfluously. How is this? It is written, 'And you shall eat before the Lord your God, in the place where He shall choose to cause His name to dwell there, the tithe of your grain, etc.' (Deuteronomy 14:23); why did He need to come back and write, 'You may not eat within your gates?' And if you shall say that it is to [make it into a full-fledged] negative commandment - if so, let the verse say, 'You may not eat them within your gates.' Why did the verse need to go back and write all of them ('your new grain or your wine or your oil')? We hear from this, that it is to separate [it into three distinct commandments]." And there, after give and take, it is clarified that it was not necessary for Him to say, "and parched grain" (Leviticus 23:14), such that it was truly mentioned to separate - that one would be liable for parched grain on its own. And in the Talmud, they asked by way of rejection, "Maybe one is separately liable to receive lashes for parched grain" - for it is truly mentioned for this - "whereas for bread and fresh stalks, one is [only] liable for one [set of] lashes?" So they answered, "For what law did the Merciful One write, 'parched grain,' in between [the others]? To tell you that one who eats bread, parched grain and fresh stalks is liable for each and every one [individually]."

(15) And if the other were an orphan or a widow, even if they were wealthy, and he spoke demeaningly before them, he also transgresses (Shemoth 22:21): "Every widow and orphan you shall not afflict," the Torah exhorting hereby not to taunt them or sadden their heart with any kind of sorrow. The punishment for this is explicit in the Torah (Ibid 23): "And My wrath shall burn, and I shall kill you by the sword, and your wives will be widows, and your children, orphans."

You should be very careful [in the way you treat] orphans and widows, to speak only kindly to them, to treat them respectfully, not to hurt them even with words,⁵⁹This prohibition includes taunting widows and orphans, causing them anger, wounding their feelings, oppressing them, and causing them financial loss. because their souls are very depressed and their spirits are low, even if they are wealthy. Even [regarding] the widow and the orphans of a king, we are warned [in the Torah], for it is said: "Do not mistreat a widow or an orphan."⁶⁰Exodus 22:21. A covenant was made [with widows and orphans] by Him Whose Word called the world into being, that whenever they cry because of an injustice that was done to them, their [cries] will be answered, for it is said: "For if he cries out to Me I will hear his cry."⁶¹Ibid. 22:22. This applies only where someone hurts them for his own benefit. But if a teacher afflicts them in order to teach them Torah or a trade, or to lead them on a straight path, this is permitted. Nevertheless, [the teacher] should be careful to guide them gently and with great compassion, for it is said: "For God will plead their cause."⁶²Proverbs 23:11. [In all of these laws, it makes no difference] whether he is an orphan from his father or an orphan from his mother. And for how long are they considered orphans in this regard? Until they are able to take care of all their needs by themselves as all other adults.

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.