Avodah Zarah 11a: Onkelus bar Kelonimus converted. The Caesar sent troops to return him. He expounded verses and persuaded the troops to convert.
The Caesar sent more troops; he instructed them not to talk to Onkelus. As they were taking him, he said 'I will just say one thing. A deputy holds a torch for an official, an official holds for a mayor, a mayor for a governor, and a governor for a king. Does the king hold for anyone?
The troops: No.
Onkelus: HaShem held a torch for Yisrael - "vaShem Holech... b'Amud Esh Leha'ir Lahem." (Shmos 13,21). The troops all converted. The Caesar sent more troops. He instructed them not to talk to Onkelus at all (even something trivial).
While they were taking him, he saw a Mezuzah; he put his hand on it.
The troops: You tell us what that is.
Onkelus: A mortal king sits inside, and his servants guard him from outside. HaShem's servants are inside, and He guards them from the outside - "HaShem Yishmor Tzeisecha u'Vo'echa." (Tehillim 121,8)
The troops converted. The Caesar did not send more troops.
Why did Onkelus persuade the troops to convert when the general rule is that we do not seek out converts and even attempt to dissuade them?
This general rule applies to native Jews; converts themselves are able to seek out and attempt to persuade other converts. Alternatively, Onkelus was exempt from this general rule since converting the troops was a means to save his life. (Iyun Yaacov)
Another possible answer is that the rule to push away potential converts is to attempt to disclose if the non-Jew is attempting to convert for ulterior motives. However, a non-Jew that wishes to convert for the correct reasons we accept immediately. Onkelus saw that these troops were genuinely interested since converting meant they would have to risk harm and hide from the Ceasar.
Why did Onkelus specifically mention the verse from Shmos (13,21) in lieu of the multiple other verses that show HaShem’s love and protection for the Jews?
The main reason the non-Jew does not wish to convert is that one is aware of the improper treatment of the Jews living among the nations at the hand of the non-Jews, and the suffering of the Jewish people is an affront to HaShem’s honor. The non-Jew is concerned that he will be subject to vengeance for these activities (since now exhibited heightened spiritual awareness).
Thus, Onkelus pointed out to the non-Jews that HaShem goes into Galus with the Jews and specifically acts as their servant (lighting the way before them). Therefore, HaShem, so to say, leaves behind His honor when the Jews go into Galus and will not take vengeance for the Jews’ treatment in Galus. When the non-Jews hear these words, they were no longer worried and immediately wished to convert.
What is the custom regarding kissing the mezuzah when leaving one’s home (like Onkelus did in the story)?
Rema (Y.D.285:2) writes some say that when one leaves the home, one should place one’s hand on the mezuzah and say "ה' ישמר צאתי ובואי מעתה ועד עולם", and should also touch the mezuzah on one’s return to the home.
Yosef Umatz writes that his saw his father upon leaving the house kiss the mezuzah and then place his hand over his eyes (three times when leaving). Rabbi Akiva Eiger warns not to touch the mezuzah scroll directly (only touch the cover).
Further understanding of HaShem’s Guardianship:
The Gemara in Menachos (33b) derives this concept of HaShem’s protection from the verse in Tehillim (125,5) "ה' שומרך ה' צלך על יד ימינך" as Rashi explains the right refers to the mezuzah which is placed on the right side of the doorway.
The custom is to write on the outside of the mezuzah scroll the letters ש,ד,י which stand for the concept of שומר דלתות ישראל, that HaShem protects from the outside on those that are on the inside. Some also have the custom to write כוזו which are the next letters in the Alpha-Beis following each of HaShem’s four-letter name.
סגולה Specific to the mitzvah of Mezuzah, is the ability to guard even when not in the house; even to the extent that a limited guarding occurs with a proper mezuzah affixed to a non-obligated place (i.e. a walking stick, a non-Jewish house) (Lekutei Sichos 19)
Onkelus’ contributions
- Authored “Targum Okelus”
- Authored the blessings for the Haftorah, which have the Roshei Taivos of “ben Rasha”
