Chapter Previewהַקְדָּמָה
In this chapter, we learn how a Yid must guard his environment and his heart to stay close to Hashem. The Rambam teaches us that a person is naturally influenced by his friends and neighbors, making it a vital necessity—and indeed a positive mitzvah—to cleave to talmidei chachamim, marry into their families, and do business with them to learn from their holy ways. If, chas v'shalom, one's surroundings are wicked, he must flee to the deserts rather than be swept up in their bad middos.
We also delve into the beautiful mitzvos of ahavas Yisrael and loving a ger. The Rambam guides us on how to truly love every single Jew as ourselves, to protect their dignity and their money, and to avoid the terrible sin of gaining honor through a friend's degradation.
All introductions, summaries, and contextual notes are the editor's commentary and are not part of the original text.אַלע הַקְדָּמוֹת, סִכּוּמִים, און הערות זענען דעם רעדאַקטאָר'ס באַמערקונגען און זענען נישט קיין טייל פונעם אָריגינעלן טעקסט.
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הַהַשְׁפָּעָה הַחֶבְרָתִית עַל הָאָדָם וְהַחוֹבָה לְהִתְרַחֵק מֵרְשָׁעִיםHalacha 1 · The Social Influence on Man and the Obligation to Distance Oneself from the Wicked
דֶרֶךְThe wayבְּרִיָּתוֹof creationשֶׁלofאָדָםmanלִהְיוֹתis to beנִמְשָׁךְdrawnבְּדֵעוֹתָיוin his character traitsוּבְמַעֲשָׂיוand in his actionsאַחַרafterרֵעָיוhis friendsוַחֲבֵרָיוand his companionsוְנוֹהֵגand to behaveכְּמִנְהַגlike the custom ofאַנְשֵׁיthe people ofמְדִינָתוֹ.his countryלְפִיכָךְthereforeצָרִיךְneedsאָדָםa personלְהִתְחַבֵּרto associateלַצַּדִּיקִיםwith the righteousוִלֵישֵׁבand to sitאֵצֵלnearהַחֲכָמִיםthe wiseתָּמִידconstantlyכְּדֵיin orderשֶׁיִּלְמַדthat he will learnמִמַּעֲשֵׂיהֶם.from their deedsוִיִתִרַחֵקand he should distance himselfמִןfromהָרְשָׁעִיםthe wickedהַהוֹלְכִיםwho walkבַּחשֶׁךְin the darknessכְּדֵיin orderשֶׁלֹּאthat notיִלְמֹדhe will learnמִמַּעֲשֵׂיהֶם.from their deedsהוּאit isשֶׁשְּׁלֹמֹהthat ShlomoאוֹמֵרsaysמשליMishleiיג13כ20"הוֹלֵךְ"He who walksאֶת—חֲכָמִיםwise menיֶחְכָּםwill become wiseוְרֹעֶהand he who associates withכְסִילִיםfoolsיֵרוֹעַ".will suffer"וְאוֹמֵרand it saysאַשְׁרֵי"Praiseworthy isהָאִישׁthe manוְגוֹ'.etc."וְכֵןand soאִםifהָיָהhe wasבִּמְדִינָהin a countryשֶׁמִּנְהֲגוֹתֶיהָwhose customsרָעִיםare evilוְאֵיןand notאֲנָשֶׁיהָits peopleהוֹלְכִיםwalkבְּדֶרֶךְin a pathיְשָׁרָהstraightיֵלֵךְhe should goלְמָקוֹםto a placeשֶׁאֲנָשֶׁיהָwhose peopleצַדִּיקִיםare righteousוְנוֹהֲגִיםand behaveבְּדֶרֶךְin the path ofטוֹבִים.good onesוְאִםand ifהָיוּwereכָּלallהַמְּדִינוֹתthe countriesשֶׁהוּאthat heיוֹדְעָםknows themוְשׁוֹמֵעַand hearsשְׁמוּעָתָןtheir reportנוֹהֲגִיםbehavingבְּדֶרֶךְin a pathלֹאnotטוֹבָהgoodכְּמוֹlikeזְמַנֵּנוּ.our timesאוֹorשֶׁאֵינוֹthat he is notיָכוֹלableלָלֶכֶתto goלִמְדִינָהto a countryשֶׁמִּנְהֲגוֹתֶיהָwhose customsטוֹבִיםare goodמִפְּנֵיbecause ofהַגְּיָסוֹתthe troopsאוֹorמִפְּנֵיbecause ofהַחֹלִיthe illnessיֵשֵׁבhe should sitלְבַדּוֹby himselfיְחִידִיaloneכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרthat is saidאיכהEichahג3כח28"יֵשֵׁב"Let him sitבָּדָדaloneוְיִדֹּם".and be silent"וְאִםand ifהָיוּthey wereרָעִיםevilוְחַטָּאִיםand sinnersשֶׁאֵיןwho do notמְנִיחִיםallowאוֹתוֹhimלֵישֵׁבto dwellבַּמְּדִינָהin the countryאֶלָּאunlessאִם·כֵּן·נִתְעָרֵבhe minglesעִמָּהֶןwith themוְנוֹהֵגand behavesבְּמִנְהָגָםin their customהָרַעthe evilיֵצֵאhe should go outלַמְּעָרוֹתto the cavesוְלַחֲוָחִיםand to the thornsוְלַמִּדְבָּרוֹת.and to the desertsוְאַלand notיַנְהִיגshould he leadעַצְמוֹhimselfבְּדֶרֶךְin the path ofחַטָּאִיםsinnersכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרthat is saidירמיהYirmeyahuט9א1"מִי"Whoיִתְּנֵנִיwill give meבַמִּדְבָּרin the desertמְלוֹןa lodging place ofאֹרְחִים":wayfarers"
The Rambam explains how a person is naturally influenced by his environment and must seek righteous companions or isolate himself if necessary.
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מִצְוַת עֲשֵׂה לְהִדָּבֵק בַּחֲכָמִים וּבְתַלְמִידֵיהֶםHalacha 2 · The Positive Mitzvah to Cleave to Torah Sages and Their Disciples
מִצְוַתA mitzvahעֲשֵׂהof actionלְהִדָּבֵקto cleaveבַּחֲכָמִיםto the Sagesוְתַלְמִידֵיהֶםand their disciplesכְּדֵיin orderלִלְמֹדto learnמִמַּעֲשֵׂיהֶםfrom their deedsכָּעִנְיָןlike the matterשֶׁנֶּאֱמַרthat is saidוּבוֹand to Himתִדְבָּק.you shall cleaveוְכִיand is itאֶפְשָׁרpossibleלָאָדָםfor a manלְהִדָּבֵקto cleaveבַּשְּׁכִינָה.to the Divine Presenceאֶלָּאratherכָּךְthusאָמְרוּsaidחֲכָמִיםthe Sagesבְּפֵרוּשׁin the explanation ofמִצְוָהmitzvahזוֹ,thisהִדָּבֵקcleaveבַּחֲכָמִיםto the Sagesוְתַלְמִידֵיהֶם.and their disciplesלְפִיכָךְthereforeצָרִיךְneedsאָדָםa manלְהִשְׁתַּדֵּלto striveשֶׁיִּשָּׂאthat he should marryבַּתthe daughter ofתַּלְמִידa disciple ofחָכָםa Sageוְיַשִּׂיאand marry offבִּתּוֹhis daughterלְתַלְמִידto a disciple ofחָכָםa Sageוְלֶאֱכֹלand to eatוְלִשְׁתּוֹתand to drinkעִםwithתַּלְמִידֵיdisciples ofחֲכָמִיםSagesוְלַעֲשׂוֹתand to doפְּרַקְמַטְיָאbusinessלְתַלְמִידfor a disciple ofחָכָםa Sageוּלְהִתְחַבֵּרand to associateלָהֶןwith themבְּכָלin allמִינֵיtypes ofחִבּוּרassociationשֶׁנֶּאֱמַרas it is saidוּלְדָבְקָהand to cleaveבּוֹ.to Himוְכֵןand soצִוּוּcommandedחֲכָמִיםthe Sagesוְאָמְרוּand saidמשנהMishnahאבותAvosא1ד4"וֶהֱוֵיand beמִתְאַבֵּקattaching yourself toבַּעֲפַרthe dust ofרַגְלֵיהֶםtheir feetוְשׁוֹתֶהand drinkingבַּצָּמָאwith thirstאֶת—דִּבְרֵיהֶם":their words
The Rambam explains the positive commandment of clinging to Hashem by associating with, marrying into, and doing business with Torah scholars.
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מִצְוַת אַהֲבַת יִשְׂרָאֵל וּשְׁמִירַת כְּבוֹד חֲבֵרוֹHalacha 3 · The Mitzvah to Love Every Jew and Protect Their Honor and Property
מִצְוָהIt is a mitzvahעַלuponכָּלeveryאָדָםmanלֶאֱהֹבto loveאֶת—כָּלeachאֶחָדoneוְאֶחָדand every oneמִיִּשְׂרָאֵלof Israelכְּגוּפוֹlike his own bodyשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19יח18"וְאָהַבְתָּand you shall loveלְרֵעֲךָyour neighborכָּמוֹךָ".as yourselfלְפִיכָךְthereforeצָרִיךְhe mustלְסַפֵּרspeakבְּשִׁבְחוֹin his praiseוְלָחוּסand to spareעַל·מָמוֹנוֹhis moneyכַּאֲשֶׁרjust asהוּאheחָסsparesעַל·מָמוֹןthe money ofעַצְמוֹhimselfוְרוֹצֶהand desiresבִּכְבוֹדthe honor ofעַצְמוֹ.himselfוְהַמִּתְכַּבֵּדand one who honors himselfבִּקְלוֹןthrough the degradation ofחֲבֵרוֹhis fellowאֵיןhas noלוֹto himחֵלֶקshareלָעוֹלָםin the worldהַבָּא:to come
This halacha outlines the positive commandment of loving one's fellow Jew as oneself, which includes speaking of their praise and protecting their property and dignity.
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מִצְוַת אַהֲבַת הַגֵּר וְחִיּוּבָהּ מִן הַתּוֹרָהHalacha 4 · The Mitzvah of Loving a Convert and Its Double Obligation
אַהֲבַתLovingהַגֵּרthe convertשֶׁבָּאwho cameוְנִכְנָסand enteredתַּחַתunderכַּנְפֵיthe wings ofהַשְּׁכִינָהthe Shechinahשְׁתֵּיtwoמִצְוֹתcommandments ofעֲשֵׂה.doאַחַתoneמִפְּנֵיbecauseשֶׁהוּאthat he isבִּכְלַלin the category ofרֵעִיםneighborsוְאַחַתand oneמִפְּנֵיbecauseשֶׁהוּאthat he isגֵּרa convertוְהַתּוֹרָהand the TorahאָמְרָהsaidדבריםDevarimי10יט19"וַאֲהַבְתֶּםand you shall loveאֶת—הַגֵּר".the convertצִוָּהHe commandedעַלonאַהֲבַתlovingהַגֵּרthe convertכְּמוֹjust asשֶׁצִּוָּהHe commandedעַלonאַהֲבַתlovingעַצְמוֹHimselfשֶׁנֶּאֱמַרas it is saidדבריםDevarimו6ה5"וְאָהַבְתָּand you shall loveאֵת—ה'Hashemאֱלֹהֶיךָ".your Godהַקָּדוֹשׁthe Holy Oneבָּרוּךְblessedהוּאis HeעַצְמוֹHimselfאוֹהֵבlovesגֵּרִיםconvertsשֶׁנֶּאֱמַרas it is saidדבריםDevarimי10יח18"וְאֹהֵבand He lovesגֵּר":a convert
This halacha explains that loving a convert fulfills two positive Torah commandments, equating the love of a convert to the love of Hashem Himself.
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אִסּוּר שִׂנְאָה שֶׁבַּלֵּב לְאֶחָד מִיִּשְׂרָאֵלHalacha 5 · The Prohibition of Hating a Fellow Jew in One's Heart
כָּלAnyהַשּׂוֹנֵאwho hatesאֶחָדoneמִיִּשְׂרָאֵלof Israelבְּלִבּוֹin his heartעוֹבֵרtransgressesבְּלֹאa negativeתַּעֲשֶׂהcommandmentשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19יז17"לֹא"Do notתִשְׂנָאhateאֶת—אָחִיךָyour brotherבִּלְבָבֶךָ".in your heart"וְאֵיןand we do notלוֹקִיןadminister lashesעַלforלָאוprohibitionזֶהthisלְפִיbecauseשֶׁאֵיןthere is notבּוֹin itמַעֲשֶׂה.an actionוְלֹאand notהִזְהִירָהwarnedתּוֹרָהthe Torahאֶלָּאexceptעַלaboutשִׂנְאָהhatredשֶׁבַּלֵּב.that is in the heartאֲבָלbutהַמַּכֶּהone who strikesאֶת—חֲבֵרוֹhis fellowוְהַמְחָרְפוֹor who insults himאַףevenעַל·פִּיthoughשֶׁאֵינוֹhe is notרַשַּׁאיpermittedאֵינוֹhe does notעוֹבֵרtransgressמִשּׁוּםbecause ofלֹאdo notתִשְׂנָא:hate
This halacha teaches that the Torah prohibition of harboring hatred applies specifically to unexpressed feelings in the heart.
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הָאִסּוּר לִשְׂנֹא בַּלֵּב וְהַמִּצְוָה לְהוֹכִיחַ וְלִמְחֹלHalacha 6 · The Prohibition to Hate in One's Heart and the Mitzvah to Rebuke and Forgive
כְּשֶׁיֶּחְטָאWhen sinsאִישׁa manלְאִישׁagainst a manלֹאnotיִשְׂטְמֶנּוּshall he hate himוְיִשְׁתֹּקand remain silentכְּמוֹasשֶׁנֶּאֱמַרthat is saidבָּרְשָׁעִיםconcerning the wickedשמואלShmuelבIIיג13כב22"וְלֹא"And notדִבֶּרspokeאַבְשָׁלוֹםAvshalomאֶת—אַמְנוֹןAmnonמְאוּמָהanythingלְמֵרָעfrom badוְעַדand untoטוֹבgoodכִּיforשָׂנֵאhatedאַבְשָׁלוֹםAvshalomאֶת—אַמְנוֹן".Amnon"אֶלָּאratherמִצְוָהa mitzvahעָלָיוis upon himלְהוֹדִיעוֹto inform himוְלוֹמַרand to sayלוֹto himלָמָּהwhyעָשִׂיתָdid you doלִיto meכָּךְthusוְכָךְand thusוְלָמָּהand whyחָטָאתָdid you sinלִיagainst meבְּדָבָרin matterפְּלוֹנִי.such and suchשֶׁנֶּאֱמַרas is saidויקראVayikraיט19יז17"הוֹכֵחַ"You shall surelyתּוֹכִיחַadmonishאֶת—עֲמִיתֶךָ".your colleague"וְאִםand ifחָזַרhe repentedוּבִקֵּשׁand requestedמִמֶּנּוּfrom himלִמְחֹלto forgiveלוֹhimצָרִיךְhe mustלִמְחֹל.forgiveוְלֹאand notיְהֵאshould beהַמּוֹחֵלthe forgiverאַכְזָרִיcruelשֶׁנֶּאֱמַרas is saidבראשיתBereishisכ20יז17"וַיִּתְפַּלֵּל"And prayedאַבְרָהָםAvrahamאֶלtoהָאֱלֹהִים":God"
This halacha teaches that one must not harbor silent hatred against someone who wronged him, but must instead speak to him openly, rebuke him, and readily forgive him if he asks for forgiveness.
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מִצְוַת תּוֹכֵחָה לַחֲבֵרוֹ וְהַמּוֹחֶה בְּיַד עוֹבְרֵי עֲבֵרָהHalacha 7 · The Mitzvah of Rebuking a Fellow Jew and the Obligation to Protest Sin
הָרוֹאֶהOne who seesחֲבֵרוֹhis fellowשֶׁחָטָאwho sinnedאוֹorשֶׁהָלַךְwho walkedבְּדֶרֶךְin a pathלֹאnotטוֹבָהgoodמִצְוָהit is a mitzvahלְהַחֲזִירוֹto return himלַמּוּטָבto the goodוּלְהוֹדִיעוֹand to inform himשֶׁהוּאthat heחוֹטֵאsinsעַלagainstעַצְמוֹhimselfבְּמַעֲשָׂיוby his deedsהָרָעִיםthe evilשֶׁנֶּאֱמַרas it is saidויקראVayikraיט19יז17"הוֹכֵחַ"You shall surelyתּוֹכִיחַadmonishאֶת—עֲמִיתֶךָ".your colleague"הַמּוֹכִיחַThe one who rebukesאֶת—חֲבֵרוֹ.his fellowבֵּיןwhetherבִּדְבָרִיםin mattersשֶׁבֵּינוֹthat are between himלְבֵינוֹ.and himבֵּיןwhetherבִּדְבָרִיםin mattersשֶׁבֵּינוֹthat are between himלְבֵיןandהַמָּקוֹם.the Omnipresentצָרִיךְneedsלְהוֹכִיחוֹto rebuke himבֵּינוֹbetween himלְבֵיןandעַצְמוֹ.himselfוִידַבֵּרand he shall speakלוֹto himבְּנַחַתgentlyוּבְלָשׁוֹןand in a languageרַכָּהsoftוְיוֹדִיעוֹand he shall inform himשֶׁאֵינוֹthat he does notאוֹמֵרsayלוֹto himאֶלָּאexceptלְטוֹבָתוֹfor his benefitלַהֲבִיאוֹto bring himלְחַיֵּיto the life ofהָעוֹלָםthe worldהַבָּא.the comingאִםIfקִבֵּלhe acceptedמִמֶּנּוּfrom himמוּטָבit is goodוְאִםand ifלָאוnotיוֹכִיחֶנּוּhe should rebuke himפַּעַםa timeשְׁנִיָּהsecondוּשְׁלִישִׁית.and thirdוְכֵןand soתָּמִידalwaysחַיָּבobligatedאָדָםa personלְהוֹכִיחוֹto rebuke himעַדuntilשֶׁיַּכֵּהוּhe strikes himהַחוֹטֵאthe sinnerוְיֹאמַרand saysלוֹto himאֵינִיI will notשׁוֹמֵעַ.listenוְכָלAnd anyoneשֶׁאֶפְשָׁרthat is possibleבְּיָדוֹin his powerלִמְחוֹתto protestוְאֵינוֹand he does notמוֹחֶהprotestהוּאheנִתְפָּשׂis held responsibleבַּעֲוֹןfor the sin ofאֵלּוּtheseכֵּיוָןsinceשֶׁאֶפְשָׁרit is possibleלוֹfor himלִמְחוֹתto protestבָּהֶם:against them
This halacha outlines the obligation to gently admonish a fellow Jew who sins, repeating the rebuke if necessary, and the responsibility borne by those who fail to protest wrongdoing when they have the power to do so.
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הָאִסּוּר לְהַכְלִים אֶת חֲבֵרוֹ וְתוֹכָחָה בְּדִבְרֵי שָׁמַיִםHalacha 8 · The Prohibition of Embarrassing a Fellow Jew and the Manner of Admonishment
הַמּוֹכִיחַOne who admonishesאֶת—חֲבֵרוֹhis fellowתְּחִלָּהat firstלֹאnotיְדַבֵּרshould speakלוֹto himקָשׁוֹתharshlyעַדuntilשֶׁיַּכְלִימֶנּוּhe embarrasses himשֶׁנֶּאֱמַרas it is saidויקראLeviticusיט19יז17"וְלֹאand notתִשָּׂאshall you bearעָלָיוbecause of himחֵטְא".a sinכָּךְsoאָמְרוּsaidחֲכָמִיםthe Sagesיָכוֹלis it possibleאַתָּהyouמוֹכִיחוֹadmonish himוּפָנָיוand his faceמִשְׁתַּנּוֹתchangesתַּלְמוּדthe teachingלוֹמַרsaysוְלֹאand notתִשָּׂאshall you bearעָלָיוbecause of himחֵטְא.a sinמִכָּאןfrom hereשֶׁאָסוּרthat it is forbiddenלָאָדָםfor a personלְהַכְלִיםto embarrassאֶת—יִשְׂרָאֵלa Jewוְכָלand allשֶׁכֵּןthe more soבָּרַבִּים.in publicאַףevenעַל·פִּיthoughשֶׁהַמַּכְלִיםthat one who embarrassesאֶת—חֲבֵרוֹhis fellowאֵינוֹis notלוֹקֶהlashedעָלָיוfor itעָוֹןa sinגָּדוֹלgreatהוּא.it isכָּךְsoאָמְרוּsaidחֲכָמִיםthe SagesגמראGemaraסנהדריןSanhedrinקז107אa"הַמַּלְבִּיןone who whitensפְּנֵיthe face ofחֲבֵרוֹhis fellowבָּרַבִּיםin publicאֵיןhas noלוֹfor himחֵלֶקa shareלָעוֹלָםin the worldהַבָּא".to comeלְפִיכָךְthereforeצָרִיךְneedsאָדָםa personלְהִזָּהֵרto be carefulשֶׁלֹּאnotלְבַיֵּשׁto shameחֲבֵרוֹhis fellowבָּרַבִּיםin publicבֵּיןwhetherקָטָןa minorבֵּיןwhetherגָּדוֹל.an adultוְלֹאand notיִקְרָאshould he callלוֹhimבְּשֵׁםby a nameשֶׁהוּאthat he isבּוֹשׁashamedמִמֶּנּוּ.of itוְלֹאand notיְסַפֵּרshould he relateלְפָנָיוbefore himדָּבָרa matterשֶׁהוּאthat he isבּוֹשׁashamedמִמֶּנּוּ.of itבַּמֶּהin whatדְּבָרִיםwordsאֲמוּרִיםare saidבִּדְבָרִיםregarding mattersשֶׁבֵּיןthat are betweenאָדָםmanלַחֲבֵרוֹ.and his fellowאֲבָלbutבְּדִבְרֵיregarding matters ofשָׁמַיִםHeavenאִםifלֹאnotחָזַרhe repentedבּוֹin itבַּסֵּתֶרin privateמַכְלִימִיןwe embarrassאוֹתוֹhimבָּרַבִּיםin publicוּמְפַרְסְמִיםand we publicizeחֶטְאוֹhis sinוּמְחָרְפִיםand we abuseאוֹתוֹhimבְּפָנָיוto his faceוּמְבַזִּיןand we scornוּמְקַלְּלִיןand we curseאוֹתוֹhimעַדuntilשֶׁיַּחֲזֹרhe returnsלַמּוּטָבto the goodכְּמוֹjust asשֶׁעָשׂוּdidכָּלallהַנְּבִיאִיםthe prophetsבְּיִשְׂרָאֵל:in Israel
The Rambam explains that while one must admonish a fellow Jew gently to avoid embarrassing them, public shaming is permitted for unrepentant religious transgressions.
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מִדַּת חֲסִידוּת בִּמְחִילָה בַּלֵּב לְלֹא הוֹכָחָהHalacha 9 · The Measure of Piety in Forgiving in One's Heart Without Admonishment
מִיOneשֶׁחָטָאwho sinnedעָלָיוagainst himחֲבֵרוֹhis fellowוְלֹאand notרָצָהdid he wantלְהוֹכִיחוֹto admonish himוְלֹאand notלְדַבֵּרto speakלוֹto himכְּלוּםanythingמִפְּנֵיbecauseשֶׁהָיָהthat wasהַחוֹטֵאthe sinnerהֶדְיוֹטa simpletonבְּיוֹתֵר.exceedinglyאוֹorשֶׁהָיְתָהthat wasדַּעְתּוֹhis mindמְשֻׁבֶּשֶׁת.disturbedוּמָחַלand he forgaveלוֹhimבְּלִבּוֹin his heartוְלֹאand did notשְׂטָמוֹhate himוְלֹאand did notהוֹכִיחוֹadmonish himהֲרֵיbeholdזוֹthisמִדַּתis the measureחֲסִידוּת.of pietyלֹאnotהִקְפִּידָהdid insistתּוֹרָהthe Torahאֶלָּאexceptעַלuponהַמַּשְׂטֵמָה:the hatred
This halacha teaches that it is a pious act to quietly forgive a wrongdoer in one's heart without admonishing them, provided one harbors no hatred.
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הַחוֹבָה לְהִזָּהֵר בִּכְבוֹד יְתוֹמִים וְאַלְמָנוֹתHalacha 10 · The Obligation to Show Extreme Care for Orphans and Widows
חַיָּבis obligatedאָדָםa personלְהִזָּהֵרto be carefulבִּיתוֹמִיםwith orphansוְאַלְמָנוֹתand widowsמִפְּנֵיbecauseשֶׁנַּפְשָׁןthat their soulשְׁפָלָהis lowלִמְאֹדexceedinglyוְרוּחָםand their spiritנְמוּכָהis depressedאַףevenעַל·פִּיthoughשֶׁהֵןthat theyבַּעֲלֵיare possessors ofמָמוֹן.wealthאֲפִלּוּevenאַלְמָנָתוֹthe widow ofשֶׁלa kingמֶלֶךְand his orphansוִיתוֹמָיוwarnedמֻזְהָרִיםweאָנוּconcerning themעֲלֵיהֶןas it is saidשֶׁנֶּאֱמַרExodusשמות22כב21כא"Any"כָּלwidowאַלְמָנָהand orphanוְיָתוֹםnotלֹאshall you afflict"תְעַנּוּן".and howוְהֵיאַךְdoes one behaveנוֹהֲגִיןwith themעִמָּהֶן.notלֹאshall he speakיְדַבֵּרto themאֲלֵיהֶםexceptאֶלָּאgentlyרַכּוֹת.and notוְלֹאshall he behaveיִנְהֹגwith themבָּהֶןexceptאֶלָּאa custom ofמִנְהַגhonorכָּבוֹד.and notוְלֹאshall he painיַכְאִיבtheir bodyגּוּפָםwith workבַּעֲבוֹדָהand their heartוְלִבָּםwith wordsבִּדְבָרִיםharshקָשִׁים.and he must spareוְיָחוּס·עַלtheir moneyמָמוֹנָםmoreיוֹתֵרthan the money ofמִמָּמוֹןhimselfעַצְמוֹ.anyכָּלwho vexes themהַמַּקְנִיטָןorאוֹangers themמַכְעִיסָןorאוֹcaused painהִכְאִיבto themלָהֶןorאוֹoppressedרָדָהthemבָּהֶןorאוֹlostאִבֵּדtheir moneyמָמוֹנָןbeholdהֲרֵיthisזֶהtransgressesעוֹבֵרa negativeבְּלֹאcommandmentתַּעֲשֶׂהand allוְכָלthe moreשֶׁכֵּןone who strikesהַמַּכֶּהthemאוֹתָםorאוֹone who curses themהַמְקַלְּלָן.and this prohibitionוְלָאוthisזֶהevenאַף·עַלthoughפִּיthat they do notשֶׁאֵיןreceive lashesלוֹקִיןfor itעָלָיוbeholdהֲרֵיits punishmentעָנְשׁוֹis explicitמְפֹרָשׁin the TorahבַּתּוֹרָהExodusשמות22כב23כג"and will burn"וְחָרָהMy angerאַפִּיand I will killוְהָרַגְתִּי—אֶתְכֶםyou with the sword"בֶּחָרֶב".a covenantבְּרִיתHe madeכָּרַתfor themלָהֶןHeמִיwho spokeשֶׁאָמַרand wasוְהָיָהthe worldהָעוֹלָםthat allשֶׁכָּלthe timeזְמַןthat theyשֶׁהֵםcry outצוֹעֲקִיםfrom violenceמֵחָמָסtheyהֵםare answeredנַעֲנִיםas it is saidשֶׁנֶּאֱמַרExodusשמות22כב22כב"for"כִּי·אִםcryצָעֹקhe will cry outיִצְעַקto MeאֵלַיsurelyשָׁמֹעַI will hearאֶשְׁמַעhis cry"צַעֲקָתוֹ".in whatבַּמֶּהwordsדְּבָרִיםare saidאֲמוּרִיםin a timeבִּזְמַןthat he afflictedשֶׁעִנָּהthemאוֹתָןfor the need ofלְצֹרֶךְhimselfעַצְמוֹ.butאֲבָלif he afflictedעִנָּהthemאוֹתָםthe teacherהָרַבin orderכְּדֵיto teach themלְלַמְּדָןTorahתּוֹרָהorאוֹa craftאֻמָּנוּתorאוֹto lead themלְהוֹלִיכָןin a pathבְּדֶרֶךְstraightיְשָׁרָהbeholdהֲרֵיthisזֶהis permittedמֻתָּר.and evenוְאַף·עַל·פִּיsoכֵןnotלֹאshall he behaveיִנְהֹגwith themבָּהֶןthe custom ofמִנְהַגanyכָּלpersonאָדָםbutאֶלָּאhe must makeיַעֲשֶׂהfor themלָהֶםa distinctionהֶפְרֵשׁand guide themוִינַהֲלֵםwith gentlenessבְּנַחַתand with mercyוּבְרַחֲמִיםgreatגְּדוֹלִיםand honorוְכָבוֹדas it is saidשֶׁנֶּאֱמַרProverbsמשלי22כב23כג"for"כִּיHashemה'will pleadיָרִיבtheir cause"רִיבָם".oneאֶחָדan orphanיָתוֹםfrom a fatherמֵאָבand oneוְאֶחָדan orphanיָתוֹםfrom a motherמֵאֵם.and untilוְעַדwhenאֵימָתַיare they calledנִקְרָאִיםorphansיְתוֹמִיםfor matter ofלְעִנְיָןthisזֶה.untilעַדthat notשֶׁלֹּאthey will beיִהְיוּneedingצְרִיכִיןan adultלְאָדָםpersonגָּדוֹלto leanלְהִסָּמֵךְupon himעָלָיוand to raise themוּלְאָמְנָןand to careוּלְהִטָּפֵלfor themבָּהֶןbutאֶלָּאhe will beיִהְיֶהdoingעוֹשֶׂהallכָּלthe needs ofצָרְכֵיhimselfעַצְמוֹfor himselfלְעַצְמוֹlike the rest ofכִּשְׁאָרallכָּלthe adultsהַגְּדוֹלִים:—
This halacha outlines the strict prohibition against afflicting widows and orphans, and details how one must treat them with gentleness and honor.
Chapter Summaryסִכּוּם
The chapter outlines the essential halachos of social connection and interpersonal sensitivity. It begins with the obligation to seek out righteous companions and Torah scholars, even moving cities or secluding oneself in caves if the local environment is corrupt. The Rambam then transitions to the positive mitzvah of loving every Jew as oneself, which requires us to speak their praises and cherish their property and honor. Finally, the chapter highlights the special, double obligation to love a convert who has come to seek shelter under the wings of the Shechinah.
לְמַעֲשֶׂהWhat To Take Home
The central chiddush of this sugya is that our middos and our very neshama are not formed in a vacuum. The Rambam teaches us a fundamental rule of human nature: we are deeply and inevitably shaped by our surroundings, our friends, and the local customs of where we live. This is why the Torah commands us to actively cleave to talmidei chachamim. We cannot rely on our own strength to remain pure and refined if we are swimming in a cold or coarse environment. We must deliberately place ourselves in a warm, Torah-true atmosphere where we can absorb the fine character and yiras Shamayim of those around us.
This reality of influence works in both directions. Just as we absorb the spiritual temperature of our environment, we also project our own warmth onto others. The Rambam connects this directly to the mitzvah of loving our fellow Jew as ourselves. True ahavas Yisrael is not just a passive feeling in the heart; it is an active avodah of protecting another person's dignity, speaking in their praise, and caring for their physical and emotional well-being as if it were our very own. When we treat others with this level of sensitivity, we create the very holy environment that elevates everyone in it.
Today, take five minutes to look at your immediate environment, your friends, your daily reading, or the media you consume. Choose one small way to surround yourself with more holiness, whether by setting a fixed time to learn with a friend who inspires you, or by making a conscious effort to speak only in praise of another Yid today.