From Disgrace to Praise - Finding the Stranger in the Hagaddah

(ט) וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

(9) You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.

1. The motif of loving the Stranger גֵ֖ר because you were strangers in Egypt, is so inextricably linked to the message of the Exodus, how is it that neither the motif or even the word גֵ֖ר does not appear in the Haggadah?

משנה פסחים י׳:ד׳

וּלְפִי דַעְתּוֹ שֶׁל בֵּן, אָבִיו מְלַמְּדוֹ. מַתְחִיל בִּגְנוּת וּמְסַיֵּם בְּשֶׁבַח, וְדוֹרֵשׁ מֵאֲרַמִּי אוֹבֵד אָבִי, עַד שֶׁיִּגְמֹר כֹּל הַפָּרָשָׁה כֻלָּהּ:

Mishnah Pesachim 10:4

And according to the intellect of the son, the father instructs him. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 26:5) until he completes the whole section.

2. What is so subtle about recounting the humble origins and successful achievements of our people that the father is instructed the calibrate his explanation to the intellect of his child?

Following the direction of the Mishna, the Haggadah quotes the text of the ancient First Fruits (Bikurim) Declaration but ends prematurely with verse 8 "and wonders".

הגדה של פסח, מגיד, ארמי אבד אבי

יניח הכוס מידו ויגלה אֶת הַמצות.

צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת־הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.

.....

וּבְמֹפְתִים. זֶה הַדָּם, כְּמָה שֶּׁנֶּאֱמַר: וְנָתַתִּי מוֹפְתִים בַּשָּׁמַיִם וּבָאָרֶץ.

Pesach Haggadah, Magid, First Fruits Declaration

He puts down the cup from his hand and uncovers the matsa.

Go out and learn what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."

.....

"And with wonders" - this [refers to] the blood, as it is stated (Joel 3:3); "And I will place my wonders in the skies and in the earth:

3. As many commentaries point out, the Haggadah strangely, does not "complete the whole section" at verse 9 "He brought us to this place" or at verse 10 "the soil which You, O LORD, have given me" both of which appear to be critical to the redemption narrative.

דברים כ״ו:ג׳-י״א

(ג) וּבָאתָ֙ אֶל־הַכֹּהֵ֔ן אֲשֶׁ֥ר יִהְיֶ֖ה בַּיָּמִ֣ים הָהֵ֑ם וְאָמַרְתָּ֣ אֵלָ֗יו הִגַּ֤דְתִּי הַיּוֹם֙ לַיהוָ֣ה אֱלֹהֶ֔יךָ כִּי־בָ֙אתִי֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע יְהוָ֛ה לַאֲבֹתֵ֖ינוּ לָ֥תֶת לָֽנוּ׃ (ד) וְלָקַ֧ח הַכֹּהֵ֛ן הַטֶּ֖נֶא מִיָּדֶ֑ךָ וְהִ֨נִּיח֔וֹ לִפְנֵ֕י מִזְבַּ֖ח יְהוָ֥ה אֱלֹהֶֽיךָ׃ (ה) וְעָנִ֨יתָ וְאָמַרְתָּ֜ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י וַיֵּ֣רֶד מִצְרַ֔יְמָה וַיָּ֥גָר שָׁ֖ם בִּמְתֵ֣י מְעָ֑ט וַֽיְהִי־שָׁ֕ם לְג֥וֹי גָּד֖וֹל עָצ֥וּם וָרָֽב׃ (ו) וַיָּרֵ֧עוּ אֹתָ֛נוּ הַמִּצְרִ֖ים וַיְעַנּ֑וּנוּ וַיִּתְּנ֥וּ עָלֵ֖ינוּ עֲבֹדָ֥ה קָשָֽׁה׃ (ז) וַנִּצְעַ֕ק אֶל־יְהוָ֖ה אֱלֹהֵ֣י אֲבֹתֵ֑ינוּ וַיִּשְׁמַ֤ע יְהוָה֙ אֶת־קֹלֵ֔נוּ וַיַּ֧רְא אֶת־עָנְיֵ֛נוּ וְאֶת־עֲמָלֵ֖נוּ וְאֶת־לַחֲצֵֽנוּ׃ (ח) וַיּוֹצִאֵ֤נוּ יְהוָה֙ מִמִּצְרַ֔יִם בְּיָ֤ד חֲזָקָה֙ וּבִזְרֹ֣עַ נְטוּיָ֔ה וּבְמֹרָ֖א גָּדֹ֑ל וּבְאֹת֖וֹת וּבְמֹפְתִֽים׃ (ט)

[ע'כ בהגדה]

וַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה וַיִּתֶּן־לָ֙נוּ֙ אֶת־הָאָ֣רֶץ הַזֹּ֔את אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ (י) וְעַתָּ֗ה הִנֵּ֤ה הֵבֵ֙אתִי֙ אֶת־רֵאשִׁית֙ פְּרִ֣י הָאֲדָמָ֔ה אֲשֶׁר־נָתַ֥תָּה לִּ֖י יְהוָ֑ה וְהִנַּחְתּ֗וֹ לִפְנֵי֙ יְהוָ֣ה אֱלֹהֶ֔יךָ וְהִֽשְׁתַּחֲוִ֔יתָ לִפְנֵ֖י יְהוָ֥ה אֱלֹהֶֽיךָ׃

Deuteronomy 26:3-11

(3) You shall go to the priest in charge at that time and say to him, “I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us.” (4) The priest shall take the basket from your hand and set it down in front of the altar of the LORD your God. (5) You shall then recite as follows before the LORD your God: “My father was a fugitive Aramean. He went down to Egypt with meager numbers and sojourned there; but there he became a great and very populous nation. (6) The Egyptians dealt harshly with us and oppressed us; they imposed heavy labor upon us. (7) We cried to the LORD, the God of our fathers, and the LORD heard our plea and saw our plight, our misery, and our oppression. (8) The LORD freed us from Egypt by a mighty hand, by an outstretched arm and awesome power, and by signs and portents.

[The Haggadah stops quoting here]

(9) He brought us to this place and gave us this land, a land flowing with milk and honey. (10) Wherefore I now bring the first fruits of the soil which You, O LORD, have given me.” You shall leave it before the LORD your God and bow low before the LORD your God.

4. But why do the commentaries and scholars stop at verse 10. If we are to follow the suggestion of the Mishnah we should continue to the end of the parsha and read verse 11 as well?

דברים כ״ו:י״א

(יא) וְשָׂמַחְתָּ֣ בְכָל־הַטּ֗וֹב אֲשֶׁ֧ר נָֽתַן־לְךָ֛ יְהוָ֥ה אֱלֹהֶ֖יךָ וּלְבֵיתֶ֑ךָ אַתָּה֙ וְהַלֵּוִ֔י וְהַגֵּ֖ר אֲשֶׁ֥ר בְּקִרְבֶּֽךָ׃ (ס)

Deuteronomy 26:11

(11) And you shall enjoy, together with the Levite and the stranger in your midst, all the bounty that the LORD your God has bestowed upon you and your household.

5. Why does the Mishnah uses the unrelated "First Fruits" declaration in Deuteronomy associated more with Shavuot than the numerous references to the Exodus in the Book of Exodus itself?

With regard to the choice of the "First Fruits" declaration, the consensus is that the Rabbis of the Mishnah wanted to find a text and integrated commentary that was well known to the Jewish masses.
In his seminal work The First Mishna, Rav David Zvi Hoffman actually uses our Mishna and the Haggadah as a prime example of Midrash Halacha and the earliest use of reading the written law and adding ongoing explanatory midrash (oral interpretations). (see The First Mishna and the Controversies of the Tannaim translated from the German by Paul Forcheimer, PhD. Mauosho Publication of Cong. Kehillath Yaakove, Inc, NY 1977 pp 8 -12)
It would seem that since the First Fruits Declaration was well known by the masses in its original Hebrew as the only Biblical/Temple era declaration, (with another possible addition; the declaration of the suspected adulteress also referred to as a "section" פָּרָשַׁת סוֹטָה) that they might have also know the running Midrash of the oral law. Accordingly, it was a natural choice to be included in the Rabbinic Seder over lesser know verses in Exodus that were dispersed throughout the book and whose running Midrashic commentary would not have been as well known. The fact that at the beginning of the Biblical declaration in verse 26:3 it uses the word Higadata Hayom הִגַּ֤דְתִּי הַיּוֹם֙ made the choice of these verses all the more natural.
This still does not explain why the "whole section" was not included in the Haggadah.

6. Why does the Haggadah mistranslate verse 5? As the classical commentaries point out, the Hagadah (intentionally) mis-translates "“My father was a fugitive Aramean." אֲרַמִּי֙ אֹבֵ֣ד אָבִ֔י where אֹבֵ֣ד means "lost" and the Aramean is Jacob (or Abraham) to "An Aramean was destroying my father" where אֹבֵ֣ד means destroy and the Aramean (out of nowhere) was Laban.... and thereby changes the disgrace of humble beginnings of being a stateless (of the biblical translation) to the shame of a victim (whose life was in danger) of the traditional Haggadah.

Joseph Tabory writes: "It is possible that the two issues, the use of the penultimate verse [Deuteronomy 26 verse 9 "He brought us to this place and gave us this land"] and the understanding of the ﬁrst verse, are related. While the Temple existed, people who included the penultimate verse of this portion in their haggadah understood the whole passage as truly representing their radical change in status. The people had started out as fugitives or wandering nomads, and now they stood in their permanent home, the land given to them by God. This interpretation ﬁts in well with the Mishnah’s description of the text as “beginning with disgrace and ending with praise.” After the destruction of the Temple, the penultimate verse, no longer relevant, was omitted. It is possible that this verse was never part of the haggadah outside of Jerusalem. Without this verse, the portion closed with the salvation from Egyptian oppression. There was no longer any parallelism between the lowly beginning as nomads and their present status as people saved from persecution. Perhaps this was the reason that the ﬁrst verse was reinterpreted to deal with oppression rather than with landlessness.” In this way, the rhetorical pattern was retained: we began as persecuted by Laban and now we have been saved from persecution and slavery.
The presumed original interpretation of this bikkurim [First Fruit] passage, that the ancestors were wandering nomads who have ﬁnally, through the grace of God, reached their homeland, ﬁts well with this pattern. The interpretation preserved in the traditional haggadah, that the ancestors were persecuted by Laban and ﬁnally rescued by God from the hands of Pharaoh, does not ﬁt the rhetoric pattern as well as the other.
See: JPS Commentary on the Haggadah - Historical Introduction, Translation, and Commentary, Joseph Tabory, The Jewish Publication Society 2008 pp 32 - 37

The above explains why the First Fruits Dedication from Deuteronomy 26 was used in the original Palestinian Haggadah and why it was shortened when the Jews went into Exile. It has even been suggested that following the disaster of the Bar Kochba revolt the Rabbis wished to nurture political passivity and minimize any activist tendencies to return to Zion (see here). The traditional Haggadah became more and more another name for the Haggadah of the Golut (Exile). It also explains why Laban was introduced to the Haggadah and why the "disgrace" of being a wandering refugee was changed to being a victim of an attempted murder.
It has been pointed out that with the return to Zion and the establishment of the Modern State of Israel, many Israelis have felt compelled to update the Haggadah and make it once again, not a Haggadah of the Exile, but a Haggadah of the Land of Israel. [See for example Shoshana Michael Zucker, "Go and Learn" https://tinyurl.com/76golearn] Starting with the Haggadot of the Kibbutzim customs such as adding a 5th cup of wine or adding the fifth verse of redemption from Exodus 6: 8 וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ I will bring you into the land became the norm. This would correspond to our Deuteronomic verse 26: 9-10 where God is thanked for bringing us into the land וַיְבִאֵ֖נוּ אֶל־הַמָּק֣וֹם הַזֶּ֑ה and we in turn bring the first fruits וְעַתָּ֗ה הִנֵּ֤ה הֵבֵ֙אתִי֙ אֶת־רֵאשִׁית֙ פְּרִ֣י הָאֲדָמָ֔ה.
And we should all applaud this reclamation of the original intent of the Mishnah.
Including the return to the land of Israel does not explain the "Praise" since the "shame" belongs to the fugitive, the "praise" needs to belong to the settlers (not God).
What none of the commentaries explain is why the last verse, verse 11, the verse that ends with "the stranger in your midst" was also omitted.
I suggest we actually "complete the whole section" until (וְהַגֵּ֖ר אֲשֶׁ֥ר בְּקִרְבֶּֽךָ׃ (ס which is a little more nuanced and therefore might be more in line with our Mishnaic advise to speak according to the intellect of the listener לְפִי דַעְתּוֹ שֶׁל בֵּן.
As long as the Jewish people were in Exile or as long as Jews in Israel still think like Exile Jews, then as a victims and as a refugees, they can no more consider the stranger than he or she can consider living in the land of Israel as a belonger. All verses relating to being brought up to the Land and including the stranger are not appropriate or not yet appropriate. But once we have redeemed the Land and been redeemed by it can we have the audacity to claim our patrimony and have the magnanimity to love and include the stranger. This is the true meaning of the שֶׁבַח praise that the Mishnah requires. It is not praise of God for bringing us into the land. Just as the shame is our shame of being stateless, so too the praise is our praise of making sure that victimhood has no place at our Seder or in our return to the homeland. This is how the Haggadah actually introduces our patrimony

As Tikva Frymer-Kensky, Reading the Women of the Bible, pp. 232, 236-237 writes with regard to Sarah's treatment of her slave Hagar: "We like to believe that the experience of suffering makes us more sympathetic to the suffering of others. It does not. Sarai’s own experience as a slave does not make her more empathic to the slave in her own home. On the contrary, it makes her want to assert her dominance and authority so she won’t lose it again. As usual, the biblical narrator does not comment on the actions: It is left to the reader to note how easily the oppressed can become oppressors. When God raises high the lowly, how will the newly empowered behave toward those who lack power and autonomy?" (quoted by R. Shai Held "An Exodus for Egyptians? Reading Genesis and Isaiah Together Rabbi Shai Held – Jerome L. Stern Pre-Pesah Lecture 2021)

הגדה של פסח, מגיד, מתחילה עובדי עבודה זרה היו אבותינו

מִתְּחִלָּה עוֹבְדֵי עֲבוֹדָה זָרָה הָיוּ אֲבוֹתֵינוּ...

לְעֵשָׂו אֶת־הַר שֵּׂעִיר לָרֶשֶׁת אתוֹ, וְיַעֲקֹב וּבָנָיו יָרְדוּ מִצְרָיִם.

Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers

From the beginning, our ancestors were idol worshipers. ...

and I gave to Esav, Mount Seir [in order that he] inherit it; and Yaakov and his sons went down to Egypt.'"

To Esav (and other nations) God gave territory. To those who celebrate the Exodus, the patrimony that God bequeathed was transcended any geographic boundaries... it was the lesson of the decent into the alienation of slavery. In this narrative, liberation is ultimately defined and the liberated is ultimately praised by how we treat the "other".
The praise that we aspire to at the Seder is for a lesson learnt and repeated numerous times in the Torah.

שמות כ״ב:כ׳

(כ) וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

Exodus 22:20

(20) You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt.

שמות כ״ג:ט׳

Exodus 23:9

(9) You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.

ויקרא י״ט:י׳

(י) וְכַרְמְךָ֙ לֹ֣א תְעוֹלֵ֔ל וּפֶ֥רֶט כַּרְמְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 19:10

(10) You shall not pick your vineyard bare, or gather the fallen fruit of your vineyard; you shall leave them for the poor and the stranger: I the LORD am your God.

ויקרא י״ט:ל״ד

(לד) כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר ׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃

Leviticus 19:34

(34) The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.

ויקרא כ״ג:כ״ב

(כב) וּֽבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃ (ס)

Leviticus 23:22

(22) And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the LORD am your God.

ויקרא כ״ד:כ״ב

(כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃

Leviticus 24:22

(22) You shall have one standard for stranger and citizen alike: for I the LORD am your God.

דברים י׳:י״ט

(יט) וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

Deuteronomy 10:19

(19) You too must befriend the stranger, for you were strangers in the land of Egypt.

דברים י״ד:כ״ט

(כט) וּבָ֣א הַלֵּוִ֡י כִּ֣י אֵֽין־לוֹ֩ חֵ֨לֶק וְנַחֲלָ֜ה עִמָּ֗ךְ וְ֠הַגֵּר וְהַיָּת֤וֹם וְהָֽאַלְמָנָה֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְאָכְל֖וּ וְשָׂבֵ֑עוּ לְמַ֤עַן יְבָרֶכְךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־מַעֲשֵׂ֥ה יָדְךָ֖ אֲשֶׁ֥ר תַּעֲשֶֽׂה׃ (ס)

Deuteronomy 14:29

(29) Then the Levite, who has no hereditary portion as you have, and the stranger, the fatherless, and the widow in your settlements shall come and eat their fill, so that the LORD your God may bless you in all the enterprises you undertake.

דברים ט״ז:י״א

(יא) וְשָׂמַחְתָּ֞ לִפְנֵ֣י ׀ יְהוָ֣ה אֱלֹהֶ֗יךָ אַתָּ֨ה וּבִנְךָ֣ וּבִתֶּךָ֮ וְעַבְדְּךָ֣ וַאֲמָתֶךָ֒ וְהַלֵּוִי֙ אֲשֶׁ֣ר בִּשְׁעָרֶ֔יךָ וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֣ר בְּקִרְבֶּ֑ךָ בַּמָּק֗וֹם אֲשֶׁ֤ר יִבְחַר֙ יְהוָ֣ה אֱלֹהֶ֔יךָ לְשַׁכֵּ֥ן שְׁמ֖וֹ שָֽׁם׃

Deuteronomy 16:11

(11) You shall rejoice before the LORD your God with your son and daughter, your male and female slave, the Levite in your communities, and the stranger, the fatherless, and the widow in your midst, at the place where the LORD your God will choose to establish His name.

דברים ט״ז:י״ד

(יד) וְשָׂמַחְתָּ֖ בְּחַגֶּ֑ךָ אַתָּ֨ה וּבִנְךָ֤ וּבִתֶּ֙ךָ֙ וְעַבְדְּךָ֣ וַאֲמָתֶ֔ךָ וְהַלֵּוִ֗י וְהַגֵּ֛ר וְהַיָּת֥וֹם וְהָאַלְמָנָ֖ה אֲשֶׁ֥ר בִּשְׁעָרֶֽיךָ׃

Deuteronomy 16:14

(14) You shall rejoice in your festival, with your son and daughter, your male and female slave, the Levite, the stranger, the fatherless, and the widow in your communities.

דברים כ״ג:ח׳

(ח) לֹֽא־תְתַעֵ֣ב אֲדֹמִ֔י כִּ֥י אָחִ֖יךָ ה֑וּא (ס) לֹא־תְתַעֵ֣ב מִצְרִ֔י כִּי־גֵ֖ר הָיִ֥יתָ בְאַרְצֽוֹ׃

Deuteronomy 23:8

(8) You shall not abhor an Edomite, for he is your kinsman. You shall not abhor an Egyptian, for you were a stranger in his land.

דברים כ״ד:י״ד

(יד) לֹא־תַעֲשֹׁ֥ק שָׂכִ֖יר עָנִ֣י וְאֶבְי֑וֹן מֵאַחֶ֕יךָ א֧וֹ מִגֵּרְךָ֛ אֲשֶׁ֥ר בְּאַרְצְךָ֖ בִּשְׁעָרֶֽיךָ׃

Deuteronomy 24:14

(14) You shall not abuse a needy and destitute laborer, whether a fellow countryman or a stranger in one of the communities of your land.

דברים כ״ד:י״ז

(יז) לֹ֣א תַטֶּ֔ה מִשְׁפַּ֖ט גֵּ֣ר יָת֑וֹם וְלֹ֣א תַחֲבֹ֔ל בֶּ֖גֶד אַלְמָנָֽה׃

Deuteronomy 24:17

(17) You shall not subvert the rights of the stranger or the fatherless; you shall not take a widow’s garment in pawn.

דברים כ״ד:י״ט

(יט) כִּ֣י תִקְצֹר֩ קְצִֽירְךָ֨ בְשָׂדֶ֜ךָ וְשָֽׁכַחְתָּ֧ עֹ֣מֶר בַּשָּׂדֶ֗ה לֹ֤א תָשׁוּב֙ לְקַחְתּ֔וֹ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶ֑ה לְמַ֤עַן יְבָרֶכְךָ֙ יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכֹ֖ל מַעֲשֵׂ֥ה יָדֶֽיךָ׃

Deuteronomy 24:19

(19) When you reap the harvest in your field and overlook a sheaf in the field, do not turn back to get it; it shall go to the stranger, the fatherless, and the widow—in order that the LORD your God may bless you in all your undertakings.

דברים כ״ד:כ׳

(כ) כִּ֤י תַחְבֹּט֙ זֵֽיתְךָ֔ לֹ֥א תְפָאֵ֖ר אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃ (ס)

Deuteronomy 24:20

(20) When you beat down the fruit of your olive trees, do not go over them again; that shall go to the stranger, the fatherless, and the widow.

דברים כ״ד:כ״א

(כא) כִּ֤י תִבְצֹר֙ כַּרְמְךָ֔ לֹ֥א תְעוֹלֵ֖ל אַחֲרֶ֑יךָ לַגֵּ֛ר לַיָּת֥וֹם וְלָאַלְמָנָ֖ה יִהְיֶֽה׃

Deuteronomy 24:21

(21) When you gather the grapes of your vineyard, do not pick it over again; that shall go to the stranger, the fatherless, and the widow.

דברים כ״ז:י״ט

(יט) אָר֗וּר מַטֶּ֛ה מִשְׁפַּ֥ט גֵּר־יָת֖וֹם וְאַלְמָנָ֑ה וְאָמַ֥ר כָּל־הָעָ֖ם אָמֵֽן׃ (ס)

Deuteronomy 27:19

(19) Cursed be he who subverts the rights of the stranger, the fatherless, and the widow.—And all the people shall say, Amen.