Ahavas HaGer Mitzvah of Loving the Convert
Parsha Pages | May 05, 2024
Print This Article
View Original PDF

Ahavas HaGer Mitzvah of Loving the Convert

Parsha Pages | June 27, 2025

Based on shiur by Rabbi Joshua Flug

I. Background

a. The Torah specifically mandates that we love the ger in two places. In Kedoshim (19,33-34), it states ואהבת לו כמוך and in Ekev (10,19), it states ואהבתם את הגר.

b. The Gemara (bava Metzia 59b) notes that the Torah has 36 warnings (and some say 46) to treat the ger with love. The reason for this is that one should סורו רע.

  • R. Yaakov Neumberg presents two explanations for סורו רע: (Nachalas Yaacov, Gerir 2,4)
    1. From the term שרו רע. He has a stronger yetzer harah to return to his old ways and therefore, we must be more sensitive.
    2. From the term סר מרע. Because he turned away from avodah zarah and embraced Judaism, we have an obligation to bring him even closer.
  • Malbim, (1809-1879) lists the 36 (and 46) references in the Torah to geirim.

c. The 2 explanations of סורו רע reflect 2 different approaches as why we should have extra love for converts:

  1. We should embrace their choice to convert.
    Rambam (1138-1204) seems to follow this approach: In Sefer HaMitzvos, he writes that because he accepted the Torah, God commanded extra love towards him. In Mishneh Torah, he writes that there are two components to loving a convert that was נכנס תחת כנפי השכינה : loving them like one loves every other Jew and having an inherent love for them similar to one’s love of G-d
  2. We should embrace them because they have a social disadvantage as outsiders.
    Sefer HaChinuch states that while we always encourage kindness, it is a great kindness to embrace someone who left his entire nation and family for a new nation.
    Ramban explains the verse כי גרים הייתם בארץ מצרים, which (in that context) is warning against hurting the ger that we must always keep in mind that we were in Egypt our redemption came because we were a foreign people and treated like second-class citizens, G-d heard our cries and He redeemed us. The ger is in a similar situation and we don’t want him to feel like a stranger or there will be harsh consequences against us.

d. A Deeper Understanding of Rambam’s opinion

  • Rambam, in a letter to Ovadiah HaGer, notes that one is required honor and revere a parent, listen to a navi and honor talmidei chachamim, but the only type of person we are specifically required to love is a ger, and with great love similar to our love of G-d. He goes on to criticize someone who disparaged Ovadiah and says that this person was absolutely wrong. Instead of treating him as a fool, he should embrace him as a student of Avraham Avinu who gave up his previous life to be נכנס תחת כנפי השכינה.
  • R. Avraham Weinfeld asks: Why does Rambam state that love only applies to a ger? Doesn’t it apply to the entire Jewish people? He answers that it is clear from Rambam’s comments in Mishneh Torah and Sefer HaMitzvos that ahavas Yisrael is action oriented. We are required to perform specific acts towards other Jews and refrain from others. However, ahavas hager is not action oriented, but rather requires a feeling of love towards other geirim, specifically to connect to their choice to enter תחת כנפי השכינה. (Torah haAdam leAdam Chelek 5, page 140)
  • R. Yaakov Kamenetsky (1891-1986) notes that the distinction between loving a ger and loving other Jews can be seen from the way the Torah phrases the two commandments. Love towards other Jews is formulated as ואהבת ל and love towards the ger is formulated as ואהבתם את. When the lamed is used, it is dictating an act towards others and when את is used, it refers to an inner love. (Emes LeYaacov)
  • The Midrash Tanchuma (Parshas Lech Lecha Siman 6) states that the reason why geirim are so special is that the Jewish people would not have accepted the Torah if they didn’t see the great wonders of Har Sinai and the ger willingly accepts the Torah without seeing any of these wonders.
    • Rabbeinu Bachya ben Asher (1255-1340) uses this Midrash to explain that קשים גרים לישראל is not a criticism of geirim, but rather praise of them that they make the other Jews who are not as committed to Judaism look bad. (Shmos 24,3)
  • R. Yehonasan Eibeschitz (1690-1764) writes that when we recite the beracha of על הצדיקים, we should specifically have in mind to fulfill the mitzvah of ahavas hager, especially in today’s day and age when the spirit of the times is to live a life free of any ethical systems, and this individual decides to accept upon himself mitzvos, this individual is comparable to Avraham Avinu who discovered G-d on his own. (Yaaros Devash, Derush 1)

II. Practical Differences between the two Approaches

a. According to Rambam, the mitzvah of ahavas hager is directed inwards and there are no specific acts listed by Rambam. Sefer HaChinuch, which views the mitzvah as a function of the ger’s social standing, states that there are no specific halachos associated with this mitzvah. Nevertheless, there are practical differences regarding the scope of the mitzvah

b. If one shows extra love and sensitivity towards an individual without realizing that the individual is a ger, does he fulfill the mitzvah? Rav Hutner suggests that according to Rambam, he would not fulfill the mitzvah. The love of the ger must specifically emanate from the fact that the ger accepted the Torah upon himself. This would not be true according to Ramban who sees the mitzvah as a function of the ger’s social standing. (Pachad Yitzchak Pesach siman 6)

c. Does the mitzvah apply to descendants of geirim?

  • R. Yosef Babad (Minchas Chinuch, 1801-1874) wonders whether the mitzvah of ahavas hager applies to future generations. He suggests that anyone who is deemed a ger for the purpose of marriage (i.e. the ability to marry a mamzer or a kohen) is considered a ger. (Mitzvah 431)
  • R. Yosef Teomim (Pri Megadim 1727-1792) discusses the question and raises the possibility that the mitzvah is limited to individuals who made the choice to become geirim. (Eshol Avrohom, siman 156)
  • The issue may depend on the nature of the mitzvah. If it is to embrace the ger’s choice to become Jewish, then perhaps it should be limited to the individual who made that choice and not his descendants. However, if it is based on the ger’s social standing, perhaps the mitzvah applies to anyone who has any type of geirus association.

d. Does the mitzvah apply prior to conversion?

  • R. Yitzchak Albargeloni (b. 1043) writes that we should embrace the person who is in the process of converting.
    • R. Yerucham Fishel Perlow (1846-1934) notes that R. Albargeloni includes those pursuing geirus in the mitzvah of ahavas hager.
  • Rabbeinu Asher (c. 1250-1327) writes that we could say וצונו when we perform a milah on a ger because we are commanded on the mitzvah of ahavas hager and this individual cannot become Jewish without a milah. (Tosfos Rosh Shabbos 137b)
    • It is clear from his comments that the mitzvah of ahavas hager applies while he is in the process of becoming Jewish.
  • Rambam’s language implies that the mitzvah only applies once the conversion is complete.
  • Malbim deduces from the verses that the mitzvah of ואהבת לו כמוך only applies once the geirus process is complete. (Kedoshim letter 83)

e. Does the mitzvah apply to other Jews in the same situation?

  • Sefer HaChinuch writes that just as there is a mitzvah to embrace the ger, so too, there is a mitzvah to embrace others who are treated like foreigners.
    • Minchas Chinuch notes that this comment was not meant to expand the mitzvah, but rather was said על דרך המוסר.
    • Chafetz Chaim in his brief summary of the mitzvos (Positive Mitzvah 61) writes that the mitzvah includes any foreigner and certainly someone who actually went through the conversion process.
  • One could potentially argue, either על דרך המוסר or as a matter of din, that baalei teshuva deserve some added love because of their “choice” to accept mitzvos.

Based on shiur by Rabbi Joshua Flug

I. Background

a. The Torah specifically mandates that we love the ger in two places. In Kedoshim (19,33-34), it states ואהבת לו כמוך and in Ekev (10,19), it states ואהבתם את הגר.

b. The Gemara (bava Metzia 59b) notes that the Torah has 36 warnings (and some say 46) to treat the ger with love. The reason for this is that one should סורו רע.

  • R. Yaakov Neumberg presents two explanations for סורו רע: (Nachalas Yaacov, Gerir 2,4)
    1. From the term שרו רע. He has a stronger yetzer harah to return to his old ways and therefore, we must be more sensitive.
    2. From the term סר מרע. Because he turned away from avodah zarah and embraced Judaism, we have an obligation to bring him even closer.
  • Malbim, (1809-1879) lists the 36 (and 46) references in the Torah to geirim.

c. The 2 explanations of סורו רע reflect 2 different approaches as why we should have extra love for converts:

  1. We should embrace their choice to convert.
    Rambam (1138-1204) seems to follow this approach: In Sefer HaMitzvos, he writes that because he accepted the Torah, God commanded extra love towards him. In Mishneh Torah, he writes that there are two components to loving a convert that was נכנס תחת כנפי השכינה : loving them like one loves every other Jew and having an inherent love for them similar to one’s love of G-d
  2. We should embrace them because they have a social disadvantage as outsiders.
    Sefer HaChinuch states that while we always encourage kindness, it is a great kindness to embrace someone who left his entire nation and family for a new nation.
    Ramban explains the verse כי גרים הייתם בארץ מצרים, which (in that context) is warning against hurting the ger that we must always keep in mind that we were in Egypt our redemption came because we were a foreign people and treated like second-class citizens, G-d heard our cries and He redeemed us. The ger is in a similar situation and we don’t want him to feel like a stranger or there will be harsh consequences against us.

d. A Deeper Understanding of Rambam’s opinion

  • Rambam, in a letter to Ovadiah HaGer, notes that one is required honor and revere a parent, listen to a navi and honor talmidei chachamim, but the only type of person we are specifically required to love is a ger, and with great love similar to our love of G-d. He goes on to criticize someone who disparaged Ovadiah and says that this person was absolutely wrong. Instead of treating him as a fool, he should embrace him as a student of Avraham Avinu who gave up his previous life to be נכנס תחת כנפי השכינה.
  • R. Avraham Weinfeld asks: Why does Rambam state that love only applies to a ger? Doesn’t it apply to the entire Jewish people? He answers that it is clear from Rambam’s comments in Mishneh Torah and Sefer HaMitzvos that ahavas Yisrael is action oriented. We are required to perform specific acts towards other Jews and refrain from others. However, ahavas hager is not action oriented, but rather requires a feeling of love towards other geirim, specifically to connect to their choice to enter תחת כנפי השכינה. (Torah haAdam leAdam Chelek 5, page 140)
  • R. Yaakov Kamenetsky (1891-1986) notes that the distinction between loving a ger and loving other Jews can be seen from the way the Torah phrases the two commandments. Love towards other Jews is formulated as ואהבת ל and love towards the ger is formulated as ואהבתם את. When the lamed is used, it is dictating an act towards others and when את is used, it refers to an inner love. (Emes LeYaacov)
  • The Midrash Tanchuma (Parshas Lech Lecha Siman 6) states that the reason why geirim are so special is that the Jewish people would not have accepted the Torah if they didn’t see the great wonders of Har Sinai and the ger willingly accepts the Torah without seeing any of these wonders.
    • Rabbeinu Bachya ben Asher (1255-1340) uses this Midrash to explain that קשים גרים לישראל is not a criticism of geirim, but rather praise of them that they make the other Jews who are not as committed to Judaism look bad. (Shmos 24,3)
  • R. Yehonasan Eibeschitz (1690-1764) writes that when we recite the beracha of על הצדיקים, we should specifically have in mind to fulfill the mitzvah of ahavas hager, especially in today’s day and age when the spirit of the times is to live a life free of any ethical systems, and this individual decides to accept upon himself mitzvos, this individual is comparable to Avraham Avinu who discovered G-d on his own. (Yaaros Devash, Derush 1)

II. Practical Differences between the two Approaches

a. According to Rambam, the mitzvah of ahavas hager is directed inwards and there are no specific acts listed by Rambam. Sefer HaChinuch, which views the mitzvah as a function of the ger’s social standing, states that there are no specific halachos associated with this mitzvah. Nevertheless, there are practical differences regarding the scope of the mitzvah

b. If one shows extra love and sensitivity towards an individual without realizing that the individual is a ger, does he fulfill the mitzvah? Rav Hutner suggests that according to Rambam, he would not fulfill the mitzvah. The love of the ger must specifically emanate from the fact that the ger accepted the Torah upon himself. This would not be true according to Ramban who sees the mitzvah as a function of the ger’s social standing. (Pachad Yitzchak Pesach siman 6)

c. Does the mitzvah apply to descendants of geirim?

  • R. Yosef Babad (Minchas Chinuch, 1801-1874) wonders whether the mitzvah of ahavas hager applies to future generations. He suggests that anyone who is deemed a ger for the purpose of marriage (i.e. the ability to marry a mamzer or a kohen) is considered a ger. (Mitzvah 431)
  • R. Yosef Teomim (Pri Megadim 1727-1792) discusses the question and raises the possibility that the mitzvah is limited to individuals who made the choice to become geirim. (Eshol Avrohom, siman 156)
  • The issue may depend on the nature of the mitzvah. If it is to embrace the ger’s choice to become Jewish, then perhaps it should be limited to the individual who made that choice and not his descendants. However, if it is based on the ger’s social standing, perhaps the mitzvah applies to anyone who has any type of geirus association.

d. Does the mitzvah apply prior to conversion?

  • R. Yitzchak Albargeloni (b. 1043) writes that we should embrace the person who is in the process of converting.
    • R. Yerucham Fishel Perlow (1846-1934) notes that R. Albargeloni includes those pursuing geirus in the mitzvah of ahavas hager.
  • Rabbeinu Asher (c. 1250-1327) writes that we could say וצונו when we perform a milah on a ger because we are commanded on the mitzvah of ahavas hager and this individual cannot become Jewish without a milah. (Tosfos Rosh Shabbos 137b)
    • It is clear from his comments that the mitzvah of ahavas hager applies while he is in the process of becoming Jewish.
  • Rambam’s language implies that the mitzvah only applies once the conversion is complete.
  • Malbim deduces from the verses that the mitzvah of ואהבת לו כמוך only applies once the geirus process is complete. (Kedoshim letter 83)

e. Does the mitzvah apply to other Jews in the same situation?

  • Sefer HaChinuch writes that just as there is a mitzvah to embrace the ger, so too, there is a mitzvah to embrace others who are treated like foreigners.
    • Minchas Chinuch notes that this comment was not meant to expand the mitzvah, but rather was said על דרך המוסר.
    • Chafetz Chaim in his brief summary of the mitzvos (Positive Mitzvah 61) writes that the mitzvah includes any foreigner and certainly someone who actually went through the conversion process.
  • One could potentially argue, either על דרך המוסר or as a matter of din, that baalei teshuva deserve some added love because of their “choice” to accept mitzvos.
PDF Preview
View The Full Article (PDF)
Parsha Pages | May 05, 2024