Frequently Asked Questions
Q: What does Deuteronomy 24:21 mean?
A: Deuteronomy 24:21 teaches that when harvesting grapes in a vineyard, one must not go back to gather leftover grapes ('gleaning'). Instead, these remaining grapes must be left for the stranger (ger), the orphan, and the widow—three vulnerable groups in society. This is part of the Torah's agricultural laws designed to ensure kindness and charity.
Q: Why is leaving gleanings for the poor important in Judaism?
A: Leaving gleanings for the poor is a mitzvah (commandment) that emphasizes compassion and social justice. The Talmud (Pe'ah 1:1) lists leaving gleanings as one of the obligations that have no fixed measure, meaning the more one gives, the greater the merit. Rambam (Hilchot Matnot Aniyim 1:1) explains that these laws train us in generosity and remind us that everything ultimately belongs to Hashem.
Q: Who qualifies as a 'stranger, orphan, or widow' in this verse?
A: According to Rashi and Jewish law, the 'stranger' (ger) refers to a convert or non-Jew living among the Jewish people. The 'orphan' is a child who has lost their father (and sometimes mother, depending on circumstances), and the 'widow' is a woman who has lost her husband. These groups were especially vulnerable in ancient times and required communal support.
Q: Does this law apply to other crops besides grapes?
A: Yes! Similar laws apply to other crops, such as leaving the corners of the field unharvested (Pe'ah) and forgotten sheaves (Shikcha). The Talmud (Chullin 131a) discusses these laws in detail, showing that the Torah extends kindness to the poor through multiple agricultural mitzvot.
Q: How can we apply this verse's lesson today?
A: While most people today are not farmers, the principle remains: we must actively support the needy. The Rambam (Hilchot Matnot Aniyim 10:7) teaches that giving charity is a high-level mitzvah, and the Shulchan Aruch (Yoreh De'ah 247) emphasizes helping the poor with dignity. Whether through tzedakah (charity) or acts of kindness, we fulfill this Torah ideal in modern times.
Context and Source
The verse appears in Devarim (Deuteronomy) 24:21 as part of the Torah's commandments regarding agricultural gifts to the poor. It parallels the mitzvah of pe'ah (leaving the corner of the field unharvested) and leket (leaving gleanings for the poor), but here specifically addresses the vineyard. The Torah emphasizes care for the vulnerable—the stranger (ger), orphan (yatom), and widow (almanah).
Rashi's Explanation
Rashi (Devarim 24:21) clarifies that "lo te'oleil acharaycha" (you shall not glean it afterwards) means one must not return to collect overlooked grapes after the initial harvest. These remaining grapes are designated for the poor, just as the forgotten sheaf (shikcha) and gleanings (leket) are left for them in other agricultural contexts. Rashi emphasizes that this mitzvah applies even if the harvest was incomplete or careless—what remains is not the owner's property.
Rambam's Legal Perspective
In Hilchos Matnos Aniyim (Laws of Gifts to the Poor 1:3), the Rambam (Maimonides) rules that the grapes left for the poor must be those naturally overlooked during harvesting, not deliberately set aside. This ensures the mitzvah is performed with sincerity, as the owner relinquishes ownership unconditionally. The Rambam also notes (1:9) that these gifts are obligatory in Eretz Yisrael and apply to both Jewish and non-Jewish poor, reflecting the universal compassion demanded by the Torah.
Midrashic Insights
The Sifrei (Devarim 285) links this verse to the broader theme of divine reciprocity: just as Hashem cares for the orphan and widow (Tehillim 146:9), we must emulate His ways. The Midrash adds that neglecting these gifts brings punishment, while fulfilling them invites blessing. Similarly, Devarim Rabbah (6:1) teaches that the vineyard’s leftover grapes symbolize the idea that one’s wealth is ultimately a divine trust—part must be shared with those in need.
Halachic Details
Moral and Ethical Lessons
The verse underscores the Torah’s insistence on social justice. By prohibiting a second gleaning, it teaches that our material success is not absolute—we must recognize the rights of the disadvantaged. The inclusion of the ger (stranger) highlights that kindness extends beyond our community, reinforcing the principle of "ve'ahavta l're'acha kamocha" (love your neighbor as yourself, Vayikra 19:18).