Parshat Eikev

Loving the ‘ger’

Issue of August 22, 2008

The Torah commands us to love three entities: G-d, our neighbor, and the “ger.” The term “ger” is usually translated to mean “convert” or “proselyte,” but it literally means “stranger.” In the context in which love of the “ger” is commanded, the Torah (Devarim 10:19) uses a play on words: “Love the ‘ger’ because you were ‘gerim’ in the land of Egypt.” Ibn Ezra (Shmot 20:1) categorizes this latter commandment in the group of commands which are given along with a simple reason which does not require extra deliberation or a sought explanation.

On the simplest level, the correct translation of the term “ger” in this context would be “stranger,” for the Israelites were strangers in Egypt, not converts to Egyptian religion and society. They were, in effect, outsiders.

Rashi invokes this verse when he describes how the Jews will view Moshe’s (not Jewish) father-in-law if he travels with them in the desert (Bamidbar 10:31).

Others imply that the verse does refer to converts. The midrash (Bamidbar Rabba 8:2) records the following parable in describing the plight of a “ger.” A king has flocks of sheep, but one day a gazelle comes and joins them. The gazelle goes out with them to pasture and returns with them at night. When his shepherds tell him of this gazelle, the king takes great delight in watching the gazelle, seeing that it eats, that his shepherds don’t hit it to stay in the assigned areas, that it drinks first when the animals return. They ask him, “You have thousands of sheep over which you make no fuss. So why do you care so much about this one gazelle?”

The king answers, “The sheep does what it wants. It goes out and comes back in the evening to sleep, as is its nature. But a gazelle is wild and does not normally live a domesticated life in the presence of sheep or humans. Shouldn’t we give tremendous credit and special attention to this one, who gave up an expansive wilderness and life among all the wild creatures to come and live in our yard?”

The midrash concludes, “Shouldn’t we also give tremendous credit to the ‘ger’ who has chosen to leave his family and his people [the nations of the world] to join our ranks? This is why we must be very sensitive so as not to harm the ‘ger’ in any way.”

Eliyahu Rabba 27 (end of third paragraph) says there are three kinds of converts: one of convenience, one with an ulterior motive and one like “Abraham our forefather.”

The first lives among Jewish people and admires their kosher food and their holidays and wants Jews to eat in his home, so he decides to convert. But when the going gets rough, he returns to his former ways.

Regarding him, G-d says “Love the ‘ger.’”

The second wants to marry a Jewish woman who will only marry him if he becomes a Jew. When the going gets tough and he returns to his former ways, the Torah says (Exodus 22:20) “You shall not taunt or oppress him.” Just as he wanted to settle down and live in peace, you should let him live in peace.

The third is like Abraham because he searched for G-d amongst all the nations, and discovered Judaism to be the best religion for himself. Regarding this convert, the verses in Isaiah 56:3-7 (haftarah read on fast days) spell out his future days. “They will have a place of honor and renown in my house and walls... I will bring them to my holy mountain and I will gladden them in My house of prayer.”

The Psikta (22:20) equates the latter convert with every Jew. Just as the Jewish people are described by G-d to be servants (Vayikra 25:55), servers (Isaiah 61:6), and guardians of the covenant (Shmot 19:1) so too are the righteous “Jews by choice” (Isaiah 56:6).

Despite all that’s been said, it is strange to assume that all this talk is about converts, especially since Maimonides says in the laws of conversion (Issurei Biah 12:17) that a sincere convert is considered a complete Jew. There are rules about marriage and such, but a “convert” equals a “Jew.”

When we are commanded to “love the ‘ger,’” perhaps the command comes for one of two reasons. Firstly, we humans have a hard time getting over stigmatizing people.

Menchlachkeit demands that sincere converts be treated as complete Jews.

Secondly, for those who “simply cannot,” the Torah commands we go “above and beyond,” and “love” the convert. All the classical commentaries on the verse in our parsha explain why the reason to love the “ger” is because all of Israel were “gerim” in Egypt. In modern terms, “people who live in glass houses should not throw stones” and remind an individual about his past.

On the other hand, if a “ger” is a “stranger,” then the Torah’s commands to love are directed at three levels: towards G-d (Devarim 6:5), towards our fellow Jews (Leviticus 19:18) and to the rest of humanity (Leviticus 19:34 and Devarim 10:19) who are deserving of loving treatment as the strangers in Egypt would have appreciated.