EXOD646 See [[LEV1062]] Leviticus 25:36 interest OXFORD 46

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EXOD647 Human beings generally remember events of the past, recalling the highlights accompanied by good or bad feelings. To the Jew, however, remembering is not enough. In remembering, the Jew must actually re-experience the event. Thus, Jews recite on Passover evening (Hagaddah, before drinking the second cup of wine) that in each generation each Jew must see himself or herself as if he or she personally went out of Egypt. Specifically, regarding the slavery in Egypt, this particular experience must not only be remembered, but it must affect the Jewish personality in many of his or her activities. Thus, remembering the Egyptian experience is tied to Jewish behavior with a stranger in the community [this verse] as well as in the manner in which to Jew should experience the Shabbat. Deuteronomy 5:15 It may be said that this concept of reexperiencing Egypt should be extended to all experiences in Jewish history. Thus, remembering for the Jew must impact on his or her psyche and character, concretely affecting Jewish actions. Jewish sensitivity for all time is affected by remembering Egyptian experience and Jewish history that might have a similar impact.

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EXOD648 In a Jewish society, it is the non-Jew who is the stranger, the one who is most different. The mitzvah most often repeated in the Torah is not the commandment to keep the Sabbath, kashruth, or any ritual law. The commandment repeated 36 times is the mitzvah to love the stranger and to treat him or her properly. Bava Metzia 59b. The Torah is replete with references to this effect. (A few of the verses are this verse, Leviticus 19:34, 25:35; Deuteronomy 10:18 – 19, 24:17.) The Torah emphasis against mistreating a stranger, that is, discriminating against him because he is different, cannot be explained because non-Jews were so prevalent in ancient Jewish society. We know the opposite to be true--there were relatively few "strangers" living among the Jewish population. Why, then, does the Torah choose to stress this commandment more than all the others? The Sefer Hachinuch, Mitzvah #63 explains that the purpose of this mitzvah is to teach ourselves not to do evil against or not even to think evil about the most helpless and defenseless in society. The non-Jew, the stranger, is the easiest and safest target since it is difficult to fight back. That is why the Torah emphasizes this mitzvah 36 or 46 times. How we treat a stranger, the most defenseless, becomes a moral barometer of society in general. If we can be sensitive to treat the most defenseless person fairly and with kindness, it is clear that we will treat everyone else with his sensitivity as well. Thus, by commanding Jews to love this stranger and relate to him or her without prejudice, we will develop this feeling of kindness to all people in society.

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EXOD651 The Midrash Tanchuma, Lech Lecha 6 tells us that God favors the strangers over all other human beings. The Talmud Bava Metzia 58b states that he who makes the stranger suffer, either verbally, physically or financially, violates either three or five separate sins. Nachmanides (commentary on this verse) comments that Jews should never think that they can discriminate against a stranger and get away with it. God specifically repeats that He will watch over the stranger and the other downtrodden to ensure that Jews do not demonstrate prejudice. Maimonides Hilchot Melachim 10:12 states that non-Jews living in a Jewish society must be given the same basic rights as Jews have.

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EXOD650 See [[LEV795]] Leviticus 19:34 love OXFORD 46-7

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EXOD649 It was taught: R. Nathan says: "And a stranger you shall not afflict, and you shall not oppress him, for you were strangers in the land of Egypt" -- Do not attribute a blemish of your own to your neighbor [i.e. Do not taunt him with being a stranger] (Bava Metzia 59b).

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EXOD652 We must be especially careful not to vex or cheat a convert to Judaism. This verse contains two prohibitions. It is forbidden to vex a convert to Judaism with words and it is forbidden cheat him in financial matters. Although it is forbidden to vex or cheat anyone, an extra prohibition is violated when the victim is a convert. It is easy to take advantage of defenseless people, and therefore we are especially warned against harming them in anyway. (Chinuch 63, 64). A person might try to take advantage of a convert because he feels that he has no relatives who will come to defend him. The Torah therefore reminds us that we were in Egypt. The Egyptians who oppressed our ancestors also felt that no one would come to their aid. But God severely punished them for their wickedness. Remember that God hears the outcry of the oppressed. (Rambam, on this verse). It is forbidden to remind a convert about his past. Even if you are angry at a convert, you are prohibited from saying, "Just a while ago you were an idol worshiper and ate pork. How dare you speak like that to me." (Mechilta 178). The Rambam writes that when talking to a convert one must be exceedingly careful not to hurt his feelings. Even if he says something that is nonsense, it is forbidden to speak harshly with him. Rather, one should explain to him pleasantly why he is incorrect. Referring to someone who insulted a convert, the Rambam wrote, "Perhaps he was drunk at the time and forgot that the Torah warns us 36 times to honor a convert and not to cause him any anguish (see Bava Metzia 59b)." (Igeres HaRambam cited in Maiam Loaiz, Shmos, vol. 2, p. 869).

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EXOD655 See [[EXOD1030]] Exodus 34:6 compassion BLOCH 57-8

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EXOD654 See [[EXOD827]] Exodus 23:6 rights DORFFWITO 238-41

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EXOD977 See [[LEV938]] Leviticus 24:14 wrong DORFFWITO 86-7

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