Parashat Bamidbar, 5786, 2026: "Of Gerim and Har Sinai"

Rabbi David Etengoff
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
Shavuot represents one of the most important transformations in human history, namely, the conversion of our ancestors to Judaism. This is one of the basic reasons we read Megilat Rut on Shavuot, since Ruth’s story of individual conversion mirrors our own as a people. My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), formulated this idea in these words:

The Parsha of Mattan Torah, receipt of the Torah at Mount Sinai, was the story of Gayrus, conversion of the Jewish people. The children of the patriarchs converted en masse at Maamad Har Sinai. Hence the connection to Ruth. The story of Mattan Torah and Ruth together comprise the topic of conversion. The Vilna Gaon says this is why we read Megilas Ruth on Shavuos, another story of conversion. …The principle of conversion is a fundamental connection between the events at Mount Sinai and the story of Ruth. As Boaz tells Ruth, she should be blessed for leaving everything behind to join a people that she did not know and for coming under the wings of the Shechina of the God of Israel, in other words she converted. The same idea is found at Maamad Har Sinai where the Torah tells the story of the conversion of Bnay Yisrael in conjunction with the Revelation of God on Mount Sinai. (Direct transcription of Rav Soloveitchik’s public lecture on 5/24/68. This is from tape #5285. Source: Formerly on www.parsha.net/Bamidbar/Shavuos2-60.doc, italics my own.)
 
Given the gerut of the Jewish people, and all that entailed, we would assume the Torah would address the unique psychological needs of future gerim. This expectation is indeed met:

And you shall not oppress a stranger [that is, a convert], for you know the feelings of the stranger, since you were strangers in the land of Egypt. (Sefer Shemot 23:9)
 
When a stranger sojourns with you in your land, you shall not taunt him. The stranger who sojourns with you shall be as a native from among you, and you shall love him as yourself; for you were strangers in the land of Egypt. I am the Lord, your God. (Sefer Vayikra 19:33-34)
 
He executes the judgment of the orphan and widow, and He loves the stranger, to give him bread and clothing. You shall love the stranger, for you were strangers in the land of Egypt. (Sefer Devarim 10:18-19, these and all Torah translations, The Judaica Press Complete Tanach)
 
In sum, the Torah commands us to show great sensitivity to the ger. This should be natural for us, since their psychosocial experience is one we share, having been “strangers in the land of Egypt.” On the practical juridical level, this translates into two mitzvot: the proscription of oppressing and taunting proselytes regarding their origins, and the positive mitzvah of loving and welcoming them to our community. As such: “The stranger who sojourns with you shall be as a native from among you…”
 
The Rambam (1135-1204) codified the mitzvah to love the ger in his Mishneh Torah:

Loving a convert who has come to nestle under the wings of the Schechinah [fulfills] two positive commandments: one for he is [also] included among the “neighbors” [whom we are commanded to love] and one because he is a convert and the Torah (Devarim 10:19) states: “and you shall love the converts.” [Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Devarim 11:1] states: “and you shall love God, your Lord.” The Holy One, blessed be He, Himself, loves converts as [Devarim 10:18] states: “and He loves converts.” (Hilchot Deot 6:4, translation, Rabbi Eliyahu Touger)

The Rambam notes that two positive commandments are fulfilled when one loves the ger: the general obligation to love one’s fellow Jew: “…you shall love your neighbor as yourself” “v’ahavta l’reiecha kamocha,” (Sefer Vayikra 19:18), and the specific mitzvah of loving the ger: “and you should love the convert” “v’ahavtem et ha-ger.” (Sefer Devarim 10:19) Why, however, did Hashem deem it necessary to add the additional commandment of loving the ger if this responsibility is already included in v’ahavta l’reiecha kamocha?

Fortunately, the Rambam addresses this question in Sefer HaMitzvot, Positive Commandment 207:

…and even though the ger is included within the general commandment of “…you shall love your neighbor as yourself,” in the instance of a convert who is truly a righteous proselyte (ger tzedek), since he has entered into our Torah [and its multiplicity of obligations], God gives him love and specified an extra commandment on his behalf. (Translation and brackets my own)

It appears that the ger tzedek warrants a unique mitzvah based on a quid pro quo: “… since he has entered into our Torah, God gives him love and specified an extra commandment on his behalf.” A careful reading from the passage from Hilchot Deot underscores this line of reasoning: “Loving a convert who has come to nestle under the wings of the Schechinah,” when it would have been sufficient to use the phrase “loving a convert.” True, the Rambam utilizes different terminologies in the two works under discussion. Yet, I believe his intent in both instances was the same: The ger tzedek is deserving of an extra mitzvah that mandates the love of his fellow Jews toward him, precisely because of his all-encompassing commitment to Hashem, His Torah, and the Jewish people.

Ultimately, all the Jewish people are equal before Hashem and deserving of His beneficence and mercy. This is the case whether we are native born or have chosen to become Jewish and embrace the Master of the Universe and His Torah. Given this fundamental idea, it is little wonder that the members of the Anshei Knesset HaGadolah formulated this bracha found in the Shemoneh Esrai:
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On the righteous, on the devout, on the elders of Your people the Family of Israel, on the remnant of their scholars, on the righteous converts and on ourselves, may Your compassion be aroused, Hashem, our God, and give goodly reward to all who sincerely believe in Your Name. Put our lot with them forever, and we will not feel ashamed, for we trust in You. Blessed are You, Hashem, Mainstay and Assurance of the righteous. (Translation, Artscroll Siddur, underlining my own)
 
May we be zocheh to receive Hashem’s compassion and be worthy of His goodly reward. Moreover, with Hashem’s help and mercy, may this be our final Shavuot in galut, and may the next one be celebrated in Yerushalayim in the soon-to-be rebuilt Beit HaMikdash. V’chane yihi ratzon.

Shabbat Shalom and Chag Sameach!
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