בס”ד

For you were strangers in Egypt

In several places the Torah reminds us “for you were – gerim – strangers in the land of Egypt,” as the rationale behind laws that relate to them.

“You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt” (Exodus 22:20)

“You shall not oppress a stranger, for you know the feelings [soul] of the stranger, having yourselves been strangers in the land of Egypt” (Exodus 23:9)

“You too must befriend the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19).

“When strangers reside with you in your land, you shall not wrong them. The strangers who reside with you shall be to you as your citizens; you shall love each one as yourself, for you were strangers in the land of Egypt” (Leviticus 19:33-34)

The reason to be kind and befriend, not wrong or oppress a ger, is because we too were gerim.¹See for instance; Rabbi Moses ben Israel Isserles (1525 or 1530-1572), Torat ha-Olah, Part Vol. 38, (Levov, P. 31b). And see; Ibn Ezra on Exodus 20:2.
And see; Isaac Samuel Reggio, in his commentary of Behinat ha-Dat, p. 5 (by Rabbi Rabbi Elijah ben Moses Abba Delmedigo (c. 1460–1497)). When explaining that the Torah straightens us, in good traits, behavior… the Torah included premises, roots… an eternally true reason, Reggio comments, some reasons the Torah gives a true and proper reason, which is irrefutable because it has an eternal power, such as “love the ger, because you were gerim in Egypt…”

Traditionally, the interpretation of ‘ger’ (‘gerim’ in plural) – regarding these commandments – is ‘convert’; a non-Jew who converts to Judaism.²See for instance; Sefer HaMitzvot, Negative Commandments 252-253, and in hilchot deot, 6:4, Sefer Mitzvot Gadol, Negative Commandments (172-) 173. We ought to treat them as an equal; to not wrong them, to accept them, and act with kindness towards them.

However, the simple reading of the verse understands it in reference to any stranger. People that come from different places to join us and live among us, we should welcome them. 

Indeed, many commentators do understand some of these commandments to refer to non–Jewish residents of Israel, or immigrants – Jewish or otherwise. 

Ibn Ezra and his interpretation 

Rabbi Abraham Ibn Ezra³Simon, Uriel; Jospe, Raphael “Ibn Ezra, Abraham ben Meir.” Encyclopaedia Judaica. was one of the most important Jewish Bible exegetes. He was a poet, composer of piyyutim, grammarian, translator, philosopher, astronomer, and astrologer from the 12th century. Exceptionally erudite, among the last creative geniuses of the Spanish “golden age.” 

He became a professional poet, supported by patrons who loved poetry and sought fame. The need to move from patron to patron, and his restless character forced Ibn Ezra to a life of wandering: besides his birthplace Tudela, we know that prior to 1140 he lived in Cordoba, Seville, Christian Toledo, Gabes (Tunisia), Algeria, and Morocco. His poetry refers to the adverse effect his prolonged wandering had on his family life.

In his comment on the prohibition of oppressing or wronging a ‘ger’, he understands it as referring to the ‘resident stranger’, – non-Jewish citizen.⁴See Ibn Ezra on Exodus 22:20, and Ibn Ezra HaKatzar there.

As someone who spent a lot of time traveling himself, he was able to relate to the emotions of the traveler, stranger. Ibn Ezra was bothered by the inherent power imbalance an immigrant faces, he is easily taken advantage of, and therefore the Torah asks us to combat this.⁵In Exodus 22:20, regarding the prohibition to not oppress the convert, he writes: “When a stranger commits himself not to worship idols you shall not wrong him in your country because you are more powerful than he is. Remember that you were strangers like him. When Scripture makes mention of the stranger who is powerless, it similarly takes note of the orphan and widow who are powerless Israelites. After saying lo te’annun (ye shall not afflict) (v. 21) which is in the plural, Scripture says im te’anneh (if thou afflict) (v. 22) because whoever sees a person afflicting the orphan and the widow and does not aid them, is also considered an afflicter.”
And see also in Ibn Ezra HaKatzar there, that the prohibition is regarding a resident stranger, it is because he does not have family, and all the locals can take advantage of his position with his wealth and housing, and pressure him with testimony.
The verse is in context of a judge not ruling unfairly to a ger or orphan, in Deuteronomy 27:19, he writes: “CURSED BE HE THAT PERVERTETH THE JUSTICE DUE TO THE STRANGER, FATHERLESS. For they have no one to help them. Look, this too is done in secret. Scripture mentions the stranger as well as the orphan and the widow because if the judge perverts the justice due others, they will accuse and publicize him. The stranger, the orphan, and the widow are powerless.” 
Similarly in Leviticus 19:33: “Scripture mentions the stranger after the old man. It does so to, as it were, to say, as I warned you to respect the old Israelite because he has no strength, I warn you not to wrong the foreigner because you are stronger than he is, or who has no power because he is in your country and subject to you.”
Similarly in Deuteronomy 10:18: “He executes justice on behalf of the orphan and widow who have no one to help them… He similarly loves the stranger and sustains him when he relies on Him.”
And see Rabbi Shlomo Amar, in Birkat Eliyahu, Vol. 3, Shmot 2, parashat mishpatim, maamar 57. 

Who was the resident stranger?

A resident stranger is:

A non-Jew who accepted some, but not all of the commandments of the Torah, as a result of which he was permitted to reside in the land of Israel and enjoy many of the privileges of citizenship. Such a man is entitled to full material support from the Jewish community, and to the highest earthly honors.⁶“Strangers and Gentiles.” and “Noachide Laws.” Encyclopaedia Judaica.

It makes sense for these commandments to be about a resident stranger, as that is the simple reading of the verse. The verse does not state anything to indicate that it refers specifically to a convert. Additionally, from the context of the commandment it would seem so. The verse explains, “since you were strangers in Egypt.” The Jews were merely immigrants who lived in Egypt, they did not convert to an Egyptian religion. It is evident that the commandment was meant to instruct us how to treat immigrants and resident strangers, not specifically converts.⁷Later we will quote the Ya’alzu hasidim, 210-220, who makes this point. And see also there, we mention, Ma’adanei Shulchan o Matbe’ah Shel Avraham, Vol. 3, parashat vayera, p. 41; Ma’ase Bereshit, Vol. 4, mitzvah 697. See also; Rabbi Elijah David ben Benjamin Rabinowitz-Teomim (1842/43–1905), Cheshbono Shel Mitzvah, mitzvah 531.

Many halachic authorities placed significant importance on the simple reading of a commandment. Some halachists believed this to be halachically binding, even if the conventional understanding and halachic precedent differs.⁸See; Maimonides in hilchot avoda zarah chapter 10, halacha 1, and Sefer HaMitzvot, Negative Commandments 50, he derives a sin to have mercy from the verse, against the Talmudic understanding of the verse. And see Avodat Hamelech there; and see Pshuto Shel Mikra (Kuperman), Vol. 1, from p. 41.

Rabbi Abraham Maimonides understood the primary meaning of ‘ger’ in the verse, to be ‘in relation to his dwelling,’ claiming that the simple reading of the verse refers to an immigrant. He then added that the sages understood it in reference to a convert. Following this halachic principle, he suggested that it might mean both a convert and an immigrant.⁹Peirush Rabbeinu Avraham Ben Harambam, Exodus 22:20, and see footnote there. See however; Rabbi Asher Weiss (b. 1953), Minchat Asher on the Torah (new edition), Vol. 5, dvarim, siman 75, p. 618, who argues with him.

Referring to immigrants

Similarly, Rashi (Exodus 22:20) regarding oppressing a ‘ger’ explains that the term always refers to someone who came from a different country:

Wherever גר [ger] occurs in Scriptures it signifies a person who has not been born in that land (where he is living) but has come from another country to sojourn there.¹⁰Trans. from Rashi on Exodus 22:20, M. Rosenbaum and A.M. Silbermann, London, 1929-1934.

Rashi can be understood as saying that anyone who moves from one place to another is included in the prohibition.¹¹See for instance Rabbi Kemaies Mazuz (1895-1948), in Kamus Imadi p. 98, and Rabbi Elijah David ben Benjamin Rabinowitz-Teomim (1842/43–1905), Cheshbono Shel Mitzvah, mitzvah 531. See however; Pri Megodim, Eshel Avraham, Orach Chayim 156, SK 2, dibur hamatchil umah shekatav ahavat. Moving to another country thereby becoming a minority, entails similar hardships to that of a convert. It is very logical to include such a person in the prohibition.¹²This will be discussed later.

Similarly, Rabbi Bahya Ben Asher,¹³“Bahya ben Asher ben HLava .” Encyclopaedia Judaica. a great exegete, preacher, and kabbalist from the 13th century also understood the term as someone traveling to another place:

“and you must not take advantage of a stranger.”… The Torah writes many times about the need to treat a proselyte fairly seeing that he is alone in a country in which he has no roots, no family who could protect him. The word גר for a stranger is derived from גרגיר, an isolated berry at the far end of a solitary branch.¹⁴Many have adapted to or quoted this definition, for instance the Maharal, in Gevurot Hashem 44. And see also Derekh Chayyim 4:7, a ger is ‘a foreigner compared to those whose parents always lived there’. Also Rabbi Israel Frankfurter (1874-1943), in Daat Yisrael, Hilchot Deot, chapter 6, halacha 4, p. 53, he also mentions about treating him in a kind manner. People have a habit of insulting strangers and belittling them. G’d therefore warns us not to think that such a stranger has no one who takes up his complaints. The Lord Himself will fight his fight for him. The Torah reminds us that we of all people should have empathy for strangers seeing we had been taken advantage of in Egypt because we were strangers. G’d implies that just as He took pity on us as we had no one else to turn to, He will do the same for such strangers if the need arises. Interestingly, the Torah (23,9) did not write אתם ידעתם את הגר, but ואתם ידעתם את נפש הגר. “you know the soul (feelings) of a stranger,” You are aware that every stranger has low self-esteem, and he has no one to turn to except Me.”¹⁵Rabbeinu Bahya, Shemot 22:20, trans. Eliyahu Munk.

Elsewhere, he takes this idea further, stating that in addition to giving him material goods like food and drink, we also need to do it in a kind manner, as that is the most important thing to the stranger.¹⁶Kad HaKemach, (Ger Convert 1:1), and his commentary on Shemot 27:20. And see there, he elaborated more. 
See also what he wrote on Leviticus 24:22: “The Gentile who came from a foreign land and separated himself from his homeland is called גר by the Torah as he resembles a גרגיר, a berry falling of a tree which is separated from its source. If someone’s parents came from the same town he is called an אזרח, a “native.” The word appears in that sense in Psalms 37,35 ומתערה כאזרח רענן, “and well-rooted like a robust native tree.” The Torah wanted to make the point that in spite of these differences in origin of certain people, the law is to be applied to them equally.”

A halachic argument

Rabbi Jeroham Fischel Perla, a great scholar and authority from the early 20th century, agreed with Ibn Ezra’s interpretation, and believed that the prohibition applies to a resident stranger even halachically.¹⁷In his book Commentary on Sefer Hamitzvot, Negative Commandments 82. He also brought opinions of other halachic sources that he believed agree with this:
“וראיתי בריטב”א (ב”מ סו”פ הזהב) בשם הראב”ד ז”ל. וכ”כ ג”כ בש”מ שם בשם הראב”ד ז”ל. שהוקשה לו במאי דקתני התם המאנה את הגר עובר בשלשה לאוין. אמאי לא חשיב נמי לאו רביעי מדכתיב בטוב לו לא תוננו. ותי’ דאפשר דההוא באונאת ממון מיירי. מדכתיב בטוב לו עיי”ש. ולכאורה דבריו תמוהים דהא הך קרא בגר תושב מיירי. והכא בגר צדק מיירי. וצ”ל דס”ל להראב”ד והריטב”א ז”ל דהכא בגר תושב נמי מיירי. וכמבואר בירושלמי ומסכת גרים שם… וא”כ מבואר דס”ל להראב”ד ז”ל דגם גר תושב בכלל לאוין דלא תונה ולא תלחץ. וכדעת הראב”ע ז”ל. וכן מתבאר מסוגיא דבכורות שהבאתי לעיל… אלא ודאי ע”כ פסיקא לי’ לתלמודא דגר תושב נמי איתרבי בכלל לאוין דגר לא תונה ודברי הרמב”ם והסמ”ג והיראים והחינוך צ”ע אצלי. שוב ראיתי דבראי’ זו מסוגיא דבכורות כבר הרגיש בשעה”מ… ומעתה א”כ אפשר לומר דזו היא דעת רבינו הגאון ז”ל וכדעת הראב”ע ז”ל דקרא דוגר לא תונה ולא תלחצנו מיירי בין בגר צדק ובין בגר תושב. ולזה אע”ג שכבר מנה לאו דאונאה דישראל. ע”כ הוצרך לחזור ולמנות לאו דאונאת הגר. משום גר תושב שאינו בכלל אזהרת אונאה האמורה בישראל… א”כ לפמש”כ בדעת רבינו הגאון ז”ל דגם גר תושב בכלל אזהרת אונאה דגר. ע”כ לאו דלא תוננו לא איצטריך אלא ללאו נוסף בעבד”

He brought Talmudic sources to support this position. The Jerusalem Talmud, in Yevamot 8:1 states: 

Since he [the resident stranger] is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.¹⁸Trans. from Jerusalem Talmud Yevamot 8:1, Heinrich W. Guggenheimer, 1999-2015.

Similarly, in the beginning of Tractate Gerim chapter 3:

What is a ‘resident proselyte’ [resident stranger]? Whoever undertakes to… The prohibitions thou shalt not do him wrong, thou shalt not oppress and the wages of a hired servant shall not abide with thee all night apply to him.¹⁹Trans. from Tractate Gerim 3:2, The William Davidson Talmud(Araha, Cohen, Soncino Press, 1965).

From these sources we see that the prohibition of not oppressing a ger might in fact apply to a resident stranger even halachically.²⁰He also mentions the Sifra in Behar, Chapter 7, which states: 
“‘as a sojourner’ [resident stranger]: Just as a sojourner (Devarim 23:17) ‘… what is good for him; you shall not oppress him,’ so, this one ‘… what is good for him; you shall not oppress him.'”
And another potential source, is the Talmud in Arakhin 29a:
“And it is written there, with regard to a ger toshav: “Where it is well for him; you shall not wrong him” (Deuteronomy 23:17).”
Rabbeinu Gershom, one of the greatest rabbinic authorities from 11th century Europe, in his commentary on this Talmudic passage writes that we are commanded to not wrong a resident stranger. 
I am personally not convinced by these proofs. I saw in a book titled, Nachal Adanecha, on Gittin, siman 7, anaf 4, he argues the Ramban also held like this.There is significantly more literature on ona’a, when involving financial scams, regarding this with a resident stranger, see for instance; Tzemach Tzedek, Yoreh Deah 83.

It would also seem like this from the Sifrei, Devarim 259;²¹See also; Rabbi Judah Najar (c. 1750-1830) Simchat Yehudah, Tractate Gerim, P. 232; Rabbi Perla also mentioned this Sifrei. when discussing a resident stranger, it states:

“you shall not oppress him” — verbal oppression.

Theological and ethical considerations

While there are many rabbis who do understand this prohibition (of wronging a ‘ger’) to include non natives, or resident strangers.²²In addition to what has already been mentioned, see Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni. Mizrachi here and on Leviticus 25:36, and see Rabbi Moses ben Daniel Toledano (18th century), Meleket ha-Ḳodesh, exodus 22:20; Rabbi Isaac Elijah ben Samuel Landau (1801-1877), Patshegen Hadat, Vol. 3 vayikra, kedoshim, p. 32a; Rabbi Isaac Zeev Goldberg-Yadler (1843 – 1917), Tiferet Tzion, Deuteronomy 23:17; Rabbi Mordecai Hacohen (1906–1972), Halachot Vehalichot p. 199; Rabbi Raḥamim Buchris (1911-2005), Lev Rachav 22:20. See also the sources quoted in the footnotes and in the article later, when discussing its halachic parameters. However, as mentioned, it is heavily disputed whether to accept this interpretation of the verse halachically. From a strictly legal standpoint, many rabbis do not include an immigrant, or a resident stranger. That being said, even if due to the legal technicalities of the halacha, an immigrant is not included in the prohibition, all authorities would agree that this reading of the verse is a valid one. It is the simple meaning of the verse, biblical commentators understood it this way, and the reason behind the prohibition applies here too.

No one would dismiss its validity in determining jewish ethos and ethics. For these issues, we examine all the rabbinic literature, even if not halachically binding, and study all the rabbinic interpretations, even if not included in the prohibition.

We find a clear example of this notion, regarding the commandment to love the ger. The commandment is conventionally understood as referring to a convert. The Torah is commanding us to act with kindness to a convert who joins our religion. We will demonstrate that this verse has many interpretations, and it is often quoted to determine moral objectives.

The reason we should love/not mistreat a ger

As mentioned earlier, the Torah offers an explanation for this commandment “because we were strangers in Egypt”.

Regarding this verse too, a lot of the questions mentioned above can be asked. But another intriguing query is, how does this explain why we should love them?

Many rabbis offered different interpretations; since we too are, were converts, immigrants, we share this in common with them. This should cause us to have natural solidarity and sympathy towards them, as ‘ger’s love each other.²³This is based on the Talmudic passage (Pesachim 113b), which states that converts love each other: “The Sages taught: Members of three groups love one another: Converts, slaves, and ravens.”
And see; Bekhor Shor, Leviticus 19:34, and Deuteronomy 10:19, and see also on Exodus 22:20. 
And see; Rabbi Ẓevi Hirsch ben Phinehas Hal-Evi Horowitz (d. 1817), Lachmei Todah, p. 160b; Rabbi Rahamim Nissim Palacci (1813-1907), in Chelek Yafeh, end of parashat ekev, p. 32d; Rabbi Abraham Aba Herzl (1855 – 1928), Nachalat Avraham, Exodus 23:9. And see Emek Hanetziv, on Sifrie, bamidbar, behaalotcha, end of piskah 22.
And see Rabbi Joseph Schwarz (1804-1865), Divrei Yosef, Vol. 3-4, pardes, p. 184b, he understands the verse to be stating a fact, not commanding an obligation. Since converts like each other, it follows that we like them, since we are converts. 
See also Bekhor Shor, Deuteronomy 10:19, that this applies to ourselves too, we should all love ourselves, each other, as we too are converts. We are more sympathetic and caring towards people, and their needs when we share, have experienced the same pain ourselves,²⁴See; Rabbi Abraham Palacci (1808-1899), Avraham Ezkor, maarechet tzadi, 15 – tzaar, p. 48b. it helps us relate to how they are feeling.

Someone who himself was never a ger, does not understand the pain a ger experiences, and will therefore not have sympathy for the ger. But someone who himself was a ger, knows the pain, and will not inflict it upon others.²⁵Kli Yakar, Genesis 47:21. 
There also is a lot of literature regarding a person needing a home state. Regarding this see for instance; Immanuel (ben Solomon) of Rome (c. 1261–c. 1335), Proverbs 27:8. This is also found in literature regarding the necessity of jews to have israel as a state, see for instance; Rabbi Menachem M. Schneerson (b. 1902), Torat Menachem, 5744 Vol. 2, p. 924, brings an example of a child in a friend’s house, he does not feel fully comfortable as he does at home, even if the food, and treatment is the best.
There are laws put in place for the treatment of guests, see regarding this Mishtar u-Medinah be-Yisraʼel al pi ha-Torah (2013), Vol. 3, from p. 1144. The verse explains that we should not oppress him “for you know the soul of the ger,” the Torah is telling us that we – of all people – ought to be kind to them, because we know the pain they experience,²⁶See; Ralbag, Exodus 22:20, and Beur HaMilot, Exodus 23:9. See also, the Vilna Gaon, in Aderet Eliyahu, Mishpatim, and Eliezer Papo, author of the Pele Yoetz, in his Book Elef Hamagen, and Dan Yadin, on the hagadah of pesach, hei lach maanya: he applies this to poor people too. And see later what we will bring from him, and the Sefer Hachinuch. See also, Rabbi Joseph Saul Nathansohn, author of the Shoel Umeshiv, in Divrei Shaul, mahadura tinyana, parashat mishpatim, and Aryeh Löb ben Mordecai Ha-Levi Epstein, Sifrei Ba’al ha-Pardes end of Vol. 1, Machaneh Efraim, siman 203, seif katan 5 (p. 287c), and see there that this applies to fasting too, as when we fast we understand others pain more. and therefore have more of a responsibility to act accordingly.²⁷See; Isaac Samuel Reggio, Exodus 22:20.

There is a strong ethical precedent being taught here, don’t do to others what you don’t want done to you.²⁸See; Targum Jonathan on Leviticus 19:34 (John Wesley Etheridge, London, 1862): “But the stranger who sojourneth among you shall be (treated) as the native born, and thou shalt love him as thyself: that which is hateful unto thee, thou shalt not do unto him; for ye were sojourners in the land of Mizraim: I am the Lord your God.”
See also; Rabbi Aaron Ibn Ḥayyim (1545-1632), Korban Aharon, kedoshim 8:4; Rabbi Ephraim Solomon ben Aaron of Luntshits (1550-1619), Siftei Da’at, ekev maamar 308; Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni, and Mizrachi, Deuteronomy 10:19. And see also Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65. Umberto Cassuto, in his biblical commentary (Exodus 22:20) also makes this point. This too can be understood as the underlying meaning behind the verse; “for you were strangers in Egypt,” do not insult or bother a ger because of his history, because he is different, as he can respond reciprocally.²⁹See; Mekhilta DeRabbi Yishmael, Tractate Nezikin 18; Mekhilta DeRabbi Shimon bar Yochai, Rashi, Ralbag, Exodus 22:20. 
And see Alshekh on Torah, Deuteronomy 10:17, that this verse can be coming to discredit eugenics, and racial superiority. And see Shadal on Leviticus 19:34 that ancient nations only loved people from their own nation, the Torah is rejecting that notion and telling us to act towards them the way we would want to be treated if we were in their position. And see; Samson (ben) Raphael Hirsch (1808-1888), Exodus 22:20. See also Rabbi Eliezer Nachum (17th-18th century), Perush Hamechilta, Mishpatim, parasha 18, p. 493-494; He understands the Ramban’s interpretation of the verse to be saying that when someone mistreats or insults a ger, for being one, or insults that relate to it, God repays it, reciprocally. ‘The embarrassment of being a convert comes to us if we do that to others. Anyone that hears us criticize a ger, would tell us that we would be better off quiet, as the insult applies to us too, and don’t criticize the blemish of others, if it applies to you too. The Verse is simply giving good advice, do not insult a ger, since we too were gerim.’ Regarding divine retribution being reciprocal and a part of nature, see what we wrote in pay it forward.

Mistreating a ger is worse than doing so to anyone else. Our experience in Egypt demonstrates that simply being a ger, can cause a tremendous amount of pain, anxiety regardless of whether they are being mistreated. When we hurt them, it is like throwing salt on an existing wound.³⁰Rabbi Eliezer Nachum (17th-18th century), Perush Hamechilta, Mishpatim, parasha 18, p. 494. It therefore makes sense that the punishment of the oppressor as it pertains specifically to a ger, is greater than that of to anyone else.³¹See Rashbam on Exodus 22:20.

While many scholars understand the verse as addressing the pain of the ger, the verse can also be interpreted as warning us of the punishment. When we were strangers in Egypt, the Egyptians mistreated us, and God punished them harshly. We should therefore be wary of doing this ourselves, as this will be our fate too.³²See; Akeidat Yitzchak, parashat mishpatim, gate 46. Rabbi Isaac Elijah ben Samuel Landau (1801-1877), Patshegen Hadat, Vol. 2 shemot, mishpatim, p. 58b. Isaac Samuel Reggio, Leviticus 19:34. The Ramban (Exodus 22:20) has a similar interpretation, see also Rabbeinu Bahya, Shemot 22:20, brought by Shalom Shabazi (1619 – c. 1720) in Chemdat Yamim there, and see Chashukei Chemed, Shkalim 15a.

Imitatio Dei and our innate moral guide

In our strive towards ethics and moral behavior, we often analyze and imitate divine “behavior” – imitatio Dei. The Torah commands us to “walk in his ways” (Deuteronomy 28:9), to “to walk in all his ways” (Deuteronomy 11:22). This is the eighth positive commandment in Maimonides’ count: “To emulate His good and just ways, as [Deuteronomy 28:9] states: “And you shall walk in His ways.””³³See; “Imitation of God .” Encyclopaedia Judaica. There is a whole book dedicated to this commandment, Otzar Ben Adam Lachavero – Vehalachta Bidrachav.

This could potentially be another interpretation of this verse, God is telling us to be kind to the ger, since that is how He treated us when we were gerim – and we should imitate that.³⁴Tanna DeBei Eliyahu Rabbah 29. See also; Ibn Ezra on Deuteronomy 10:18, and Malbim on Deuteronomy 10:19. It would also seem this way from the proximity of the verses, the first verse states that God likes them, the next verse, Deuteronomy 10:19, says that we should love the ger, since we were gerim in Egypt. And see also; Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, vayetze shlishi, parashat ahavat hashem otanu. The Torah tells us that God “loves the stranger” (Deuteronomy 10:18), it logically follows that we should adopt this behavior ourselves too, as we should imitate His behavior.³⁵Regarding opinions that it should be done to imitate God, and potentially even included in the commandment, see; The Raavan in Maamar Hasechel, roedelheim, p. 20a. See also; Abraham ben Israel of Brody (1749–1836) Dvar Hamelech, gate 1, chapter 9, p. 15b; Zalman Sorotzkin (1881–1966), Oznaim LaTorah, Vol. 5, Deuteronomy 10:19; Rabbi Tzvi Hirsch Ferber (1879-1966), Siach Tzvi, p. 58; Rabbi Yonasan Steif (1877-1958), Sefer Mitsvos Ha-Shem, bein adam lachavero, siman 4; Rabbi Yaakov Zeev Brecher, in Kasuv Yosher Divrei Emes (1925), p. 21, and see Ya’alzu hasidim, 210-220, that will be quoted later.
It could also be inferred from Maimonides, Hilchot Deot, chapter 6, halacha 4, and see Gevurat Yitzchak (A. Sorotzkin) there.

Another moral measure for ethical and righteous behavior is our emotional and intuitive guide.³⁶I have mentioned this idea in multiple articles, see for instance; Svoro Deoraita, and Mi Shepara. Our personal experience of being oppressed, of knowing the feelings of a foreigner, should make us more compassionate, and generate a sense of responsibility to help. It is a part of nature to feel compassionate when seeing others experience the same pain we experienced ourselves.³⁷Isaac Samuel Reggio, and Shadal, Exodus 22:20.

The experiential value of relating to others, is of such great importance, that Rabbi Yechezkel Sarna (1889-1969), a great Lithuanian rabbi,³⁸For more about him, see; “Sarna, Ezekiel.” Encyclopaedia Judaica. went as far as to state that it is worth going through suffering of exile, if it instills a sense of commiseration and shared feelings in others’ suffering.³⁹Achar Haasef, p. 76.

This verse might actually not be an explanation or reason for the commandment, as much as a plight or rationale as to why we should feel compassionate or understanding.⁴⁰It would seem so from many of the commentators quoted earlier, for instance, Rabbi Eliezer Nachum.

When people are wronged, or in a disadvantaged state, our innate moral guide dictates that we have a responsibility to help. 

Our personal history as gerim, taught us that a ger is statistically more likely to be cheated, hurt, discriminated against.⁴¹See some of the commentators mentioned in earlier footnotes, regarding a ger being oppressed (such as the Ibn ezra).
And see Rabbi David Zvi Hoffmann (1843-1921), Leviticus 19:34, that since a ger does not have anyone to defend him, God will. And see also in Exodus 22:20, he writes that we should not oppress a ger, since he is ‘mechusar hagana.’
It also would seem this way from the proximity of the commandment to that of an orphan and widow, regarding who are “vulnerable to affliction” (Mekhilta DeRabbi Yishmael, Mishpatim, parasha 18 [Tractate Kaspa 1]). We should therefore not oppress them, rather treat them kindly.⁴²See Siftei Kohen on Torah, and Bekhor Shor, Exodus 22:20. This inherent unfairness a ger faces, is why God designated a specific, independent commandment, to not oppress the ger.⁴³Chizkuni, Exodus 22:20. And see Sefer HaChinukh 63.
This additional, independent commandment, is an addition on the already existing commandment, of “veahavta l’reacha kamocha’, to love your fellow as yourself. 
Rabbi Simon ben David Oppenheim (1753-1851), printed in Mekabtziel journal, chevrat ahavat shalom, issue 30, p. 521. They printed a book he wrote, titled ‘Har Hazeitim’, in which he made the claim that the mitzvah of loving a resident stranger is greater than that of a jew. This however is an innovation, according to many the commandment strictly only applies to Jews. According to many other great scholars however, it applies to everyone. See; See; Rabbi Phinehas Elijah Hurwitz (1765–1821), Sefer ha-Berit, Vol 2, maamar 13, particularly chapter 5, it is also brought in Rivvot Efraim, Vol. 3, siman 520. See also Torah Shlema of M. Kasher, Vol. 16, miluim, p. 261, the footnotes there, and the sources quoted. And See Ibn Adhan, quoted later regarding loving immigrants, in that same book, a few mitzvot earlier, in Ma’ase Bereshit, Vol. 4, mitzvah 695. 
In any case, whether the commandment applies to a resident stranger or not, we are still obligated to love them, Rabbi David Cohen, ‘the nazir’ (1887-1972), see Nzir Echav, Vol. 2, o. 368; Chaim Zeev Reines (1902-1986), Beahalei Shem, p. 168. And see Rabbi Rabbi Abraham Grodzinsky (c. 1884-1944), Torat Avraham, p. 466, he argues that naturally one should love all humans, as that is natural as we see animals love their own kind, therefore if someone’s love does not extend to all humans, he is not ‘complete’ (healthy). Rabbi Grodzinsky diagnosed such people with loving themselves too much.
And see Rabbi Ḥayyim ben Joseph Vital (1542-1620), Sha’arei ha-Kedushah, chelek 1, shaar 5, p. 8, surely noone would reject what he says. In addition, it is a mitzvah ‘lehachayoto’, Sefer Chasidim 358 says to give back aveda and treat like a complete jew, surely no one would argue with this sentiment. And see Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65, regarding this verse.

Responsibility to help

As mentioned earlier, it is reasonable to assume that Rabbi Abraham Ibn Ezra could relate to the stranger in a foreign land, finding himself in this position frequently. When discussing this commandment he mentions the unfair position a ger finds himself in, not only as a result of lacking family, friends who ordinarily fight on one’s behalf,⁴⁴See; Akeidat Yitzchak, deut. Ekev, gate 92. but inherently, as a result of being a foreigner, not knowing the ins and outs of the place, the language, and an inherent power imbalance.

He explains that an immigrant is disadvantaged, just as the orphan and widow are. The Torah therefore commanded not hurting them adjacent to the ger.

In his commentary on Exodus (22:20), commenting on the prohibition of oppressing an immigrant, the resident stranger, he writes:

You shall not wrong him in your country because you are more powerful than he is. Remember that you were strangers like him. When Scripture makes mention of the stranger who is powerless, it similarly takes note of the orphan and widow who are powerless Israelites. After saying lo te’annun (ye shall not afflict) (v. 21) which is in the plural, Scripture says im te’anneh (if thou afflict) (v. 22) because whoever sees a person afflicting the orphan and the widow and does not aid them, is also considered an afflicter.⁴⁵Trans. from Ibn Ezra on Exodus 22:20, H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004.

He explains that the prohibition of wronging an orphan extends beyond the oppressor, even a bystander who does not intervene is included in the prohibition.⁴⁶See also Chizkuni, there; and see the Tur HaArokh, there, that the one standing-by is punished just as the one doing the oppression.
The halachic consensus is that this prohibition applies only to orphans and widows (see for instance Hilchot chapter 6, halacha 10), it would therefore seem that this element too only applies to an orphan or widow, see however, Haamek Davar on Exodus 22:21, it would seem that it applies to everyone.
In addition there are many who understand that the prohibition does apply to everyone (or at least everyone in misery, see the chafetz chayim quoted soon). See Rashi on Exodus 22:21, and see the commentators on Rashi, namely the Gur Aryeh. And see Likutei Sichot Vol. 6, mishpatim 1; Imrei Yosef, parashat mishpatim. And see maharsham Vol. 2, siman 210, and see Rabbi Yitzchak Meir Morgenstern, De’eh Chochma Lenafshecha, korach. See however, Shiurei Torah Lerofim, Vol. 1, from p. 80, and see there he quotes this machlokes rashi and rambam. And see Minchat Chinuch, mitzvah 65, that perhaps everyone agrees that regarding this mitzvah a divorced woman is included, since according to some everyone is included anyways. See also Or Or HaChaim on Exodus 22:22.
In addition, the Malbim there understands the underlying disagreement to be whether or not we are ‘doresh taama dikra’ (change the law because depending on whether the reason applies), potentially, if we are ‘doresh lechumra’ (do change the law, but only to be more strict) – see Klalei Ta’ama Dikra, klal 9 – than here too, it should apply to everyone, or at least everyone in this state.
And see what we bring soon from Ibn Adhan, Rabbi Rozing, and from Rabbi Papo.
In addition, following the imitatio Dei principle, God cares for the weak, see for instance Abarbanel, Deut. 27:14 (regarding a ger, but also more broadly), therefore we too should. However, as mentioned, strictly halachically speaking, this might not be included.
See the Chafetz Chayim, in the hakdama, 15th lav, in the Beer Mayim Chaim, that he understands Rashi, to mean every person in misery, or who is unfortunate, see however there, that it seems like he does not accept this Ibn Ezra.
Regarding a mitzvah for the weak, besides all the sources quoted in the article about a convert, see also Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65; Mahalal Haʻadni (1883-1950), Or ha-Ḥozer, Exodus 22:20. We are obligated to help and create a better life for those who are disadvantaged, in a weaker social position to us.

The moral obligation

This ethical obligation to help gerim is a mitzvah, we are obliged to do it as it is a commandment. It has two drives, a spiritual one, imitatio Dei, but also a moral one. We should help the ger, even if there would not be such a commandment, and there would be no religious obligation.

This mitzvah has both components, it is also a commandment, also a rational law, logically compulsory. Therefore, if someone violates this commandment his punishment is doubled.

Rabbi Aryeh Leib ben Moses Zuenz, a great scholar of the 18th and 19th centuries,⁴⁷For more about him, see; “Zuenz (Zuelz), Aryeh Leib ben Moses.” Encyclopaedia Judaica. suggested that perhaps the reason the verse mentions that we were gerim in Egypt, is to tell us, that if we violate this prohibition our punishment is twofold, as logic dictates it, since we were gerim.⁴⁸Melo Haomer, Vol. 2, parashat mishpatim, p. 42.

Rabbinic precedent, applying it to immigrants

As mentioned earlier, the rabbinic consensus – from a strictly halachic perspective – seems to be that these commandments only apply to converts, not to immigrants, or anyone experiencing such hardships. That being said, Jewish ethos and morals, our way of life and ideals, are often derived from the commandments. If the Torah tells us to treat a convert with kindness because of his experience and hardship, we should apply this sentiment to others in this position. 

Similarly, while Ibn Ezra is not accepted as the halachic authority, at least with regards to this issue, he is one of the major authorities with regards to Jewish theology. His opinion about how we should treat immigrants is of great importance, from a theological perspective. 

Using the reason behind a commandment as a source for ethical conduct, is not only intuitive, but is also backed with rabbinic precedent.⁴⁹See for instance, Rabbi Raphael Immanuel ben Abraham Ḥai Ricchi (1688–1743), in a responsum in Adderet Eliyahu (Vol. 2. Siman 19). He aims to prove to the nations that the Torah supports accepting asylum seekers, and that they are doing the right thing by accepting Jewish asylum seekers. The most famous example is the ‘Chinuch’ discussing this commandment, loving the convert.

The Sefer ha-Chinuch, is a great and authoritative 13th century work, which goes through and discusses the 613 commandments.⁵⁰For more about the book, and its authorship, see; “Ha-Ḥinnukh.” Encyclopaedia Judaica. In his count of the commandments, loving the convert is number 431, where he discusses the details of this commandment, and concludes:

And we should learn from this precious commandment to have mercy on a man who is in a city that is not the land of his birth and the place of the family of his fathers. And we should not pass him by on the road when we find him alone and his helpers are far from him, since we find that the Torah warns us to have mercy on anyone who needs help. And with these traits, we will merit to receive mercy from God, may He be blessed, and the blessings of Heaven will rest upon our heads. And Scripture hints to the reason of the command when it states, “since you were strangers in the Land of Egypt”: It mentions to us that we were previously burnt by this great pain that there is to every man who sees himself among foreign people and in a foreign land. And upon our remembering the great worry of the heart that there is in the matter, and that it already passed over us and that God, in His kindnesses, took us out of there, our mercies for any person like this will overwhelm [us].⁵¹Trans. from Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018.

While the Sefer ha-Chinuch is halachically authoritative, this passage is not necessarily intended as a halachic statement, as much as a theological, moral, and philosophical one. We learn from the verse how one ought to behave, and be a moral person.⁵²See for instance, Abraham ben Levi Cuenque, a great kabbalistic and a Sabbatean author, in his book Avak Soferim, p. 113b. He discusses the students of Rabbi Akiva, and their death due to a lack of mutual respect and care. He uses the commandment to love a convert, as the prototype: “…that they would disrespect one another definitively is born from ego and arrogance, and our holy Torah has already accustomed to command us ‘You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.’ And similarly it says ‘you know the soul of the stranger, for you were strangers in the land of Egypt.’ And so too here, this is how they should have acted…”

Rabbi Joseph Babad, a 19th century polish rabbi, best known for his commentary on the Sefer ha-Chinuch titled Minchat Chinukh,⁵³For more about him, see; “Babad, Joseph ben Moses.” Encyclopaedia Judaica. commented on this statement. He argued that this is not included in the mitzvah, at least not halachically, rather it was said “miderekh hamusar” – as Jewish ethos.

This sets an incredible precedent as to how we should treat immigrants. We should analyze the mitzvah of loving a convert, of not hurting him. Analyze the interpretation of the rabbis who understand the verse to refer to an immigrant, and even analyze the commandments adjacent, regarding orphans and widows. The reason behind these commandments serves as a great precedent, an example and model for our morals and ethical standards. 

By later rabbinic figures

While this might not be halachic, it is a part of Torah, and therefore a consideration in halachic rulings. Often Jewish theological matters make their way into halachic literature, sometimes even as a part of the verdict. The value and reason of the commandment is a part of it, and therefore is included to some degree in the halachic process.

Often a rabbi would criticize wrong behavior by citing this commandment. A great example for this is a rabbinic response to an incident with the residents of Bamberg in the summer of 1754. They mistreated, were skeptical, and doubted the credibility of a messenger who temporarily came to the city from Israel.⁵⁴Regarding this incident, see Bnayahu’s Chida, p. 16. And see there, that Rabbi Azulai was not offended about him being offended, but for the honour of Israel.

Rabbi Ḥayyim Joseph David Azulai, was one of the greatest rabbis of the 18th century. He was a halakhist, kabbalist, emissary, and bibliographer. In his literary diary Ma’agal Tov (Good Path) which covers the years 1753–78, with some later jottings, he entered every idea and novel thought in the field of Jewish scholarship, history, and folklore which occurred to him on his travels.⁵⁵See; “Azulai, Ḥayyim Joseph David .” Encyclopaedia Judaica. In the diary, he records his reaction,⁵⁶See Ma’agal Tov, year 5514 (1754), 19th of tamuz (9th of July).
His beautiful poetic writing is typical. He styled his sentences using biblical and talmudic terms and verses, including; I Samuel 1:16, Genesis 41:38, Shabbat 30a, 89a, and Judges 19:24. ‘And out of much grievance and anger I spoke harsh words [from] within soft:’

…Can [another] one like this be found who can forge all this, with the different writings and languages, where is your wisdom, and where is the Torah? God commanded us many times to not mistreat a ger! Do you see fit to shame and disparage a messenger of Israel… 

Similarly, this concept has been used as the prototype specifically regarding immigrants; how we should and should not treat them.

Rabbi Israel Ḥayyim Deiches, was a Lithuanian rabbi, who then moved to Poland, then to England, where for the early 20th century he became a rabbi and editor of a Hebrew paper in Leeds. He was a prolific writer and composed quite a number of books.⁵⁷To read more about him, see; “DEICHES” Jewish Encyclopedia, and “Daiches.” Encyclopaedia Judaica. In his book Derashot Maharyaḥ (end of drush 13), he discussed the way immigrants are treated. He contrasted secular society, and their treatment of immigrants, with Jewish ethos, and how the Torah tells us to.

He argued that all countries seem to have different classes of people. Natives, citizens and immigrants/gerim. 

When natives get richer, they are not faced with jealousy, on the contrary, people actually honour and respect them more. Natives have all the political power, without any resistance. They can mistreat and oppress the immigrants, and face no repercussions since they are natives, the land is their home-land, and are therefore entitled to live and do whatever they want in it. They can utilize this advantage for business, or get a political position.
The immigrants, they come from a foreign land to live and settle down in the country. The ger needs to tread carefully, making sure he does not inconvenience a native citizen. He ought to keep all the laws, and not commit a felony. Heaven forbid that he intervenes in the matters of the country – as those aren’t his concern – or that he expresses any discomfort regardless of the quantity. An immigrant is not to display any affluence, as jealousy will arise, he can not inconvenience a native, and if mistreated he should pretend like he is not hurt. 
In short, the immigrant is to always remember, and never forget, not even for a moment, his position and place; as he is a ger in a foreign land… woe to a ger if he forgets his position, and would imagine that he too is a native, as his life is at stake, and not in the distant future he will be chased away from the land, naked and lacking everything.

He continues with documenting the antisemitism we consistently face, and then contrasts this with the way the Torah tells us to treat an immigrant:

How distant is this civilization to that of the Torah which commanded to love the ger as oneself (Leviticus 19:34), and that “there shall be one law for you and for the resident stranger” (Numbers 15:15), as this is documented in the Torah 36 times (Bava Metzia 59b)…

Its halachic application

As mentioned, the Sefer ha-Chinuch wrote that we should learn from this commandment to have compassion on immigrants, marginalized minorities. However, he did not necessarily write this halachically. We do however find rabbinic literature that does seem to consider this halachically binding. 

For instance, Rabbi Eliezer Papo, who was famous for his Pele Yo’eẓ, a fundamental book first printed in 1824, which discusses the rules of morality in alphabetical order.⁵⁸For more see; “PAPO, ELIEZER BEN ISAAC.” Jewish Encyclopedia.

He discussed the commandment of loving a convert in multiple places, he believed it applies to immigrants as well.

Learn from here how much one should love… and similarly, one who lives in a foreign land, we need to have mercy on him, as the verse is referring to him too, as the verse states “you know the soul of the ger, as you were gerim in the land of Egypt.” When we were in Egypt we were not converts, we were there as migrants, resident strangers in a foreign land. So it turns out, the Torah commanded regarding them too, to love them and not mistreat them.⁵⁹Ya’alzu hasidim, 210-220.

And in Pele Yo’eẓ, under ‘convert’ (ger) he writes: 

And included in the commandment of loving the convert (literally, stranger) is to help and assist a person who is wandering from his place and lives in a foreign land. And it is not specifically [dealing with] a convert. For is ‘the resident on the ground and the stranger in the highest heavens’ [such that there is no reason to assist the stranger]? And go after the reason – as it is written (Exodus 23:9), “for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.” Behold it is explicit that the verse is referring to someone who lives in a foreign land without a companion or brother, and who has no acquaintances, such that his spirit is lowly and his heart is broken and depressed. It is fitting to have mercy upon [such a person] and to bring him close and to be his friend and companion, and to help him and support him regarding everything that comes his way. And with this, one fulfills this great commandment.⁶⁰Sefaria Community Translation.

He then continues to write about an ashkenazi that finds himself among sefardim, and vice versa. 

We find a very similar sentiment by Rabbi Joseph Nissim ibn Adhan, a fellow sefardi rabbi from Ceuta, an autonomous city of Spain on the North African coast, bordered by Morocco, in the 19th and early 20th century.⁶¹See about him, in the beginning of the book, Maase B’reshit, and see my tzadik.com, Rabbi Joseph Nissim ibn Adhan, and see catalog refaeli, it seems the book was printed at the very end of his life. His understanding was that included in the commandment of loving the convert is also to love, defend, and have mercy on the wanderer, who is alone and without a social network such as friends.⁶²Ma’ase Bereshit, Vol. 1, mitzvah 63.
“Undoubtedly, included in this commandment is also, to love, dispense, and defend, any jew who is wandering from his place, and does not have acquaintances, and friends. One should have mercy on him, to support him, and help him, as this is the way of the Torah, to teach us good and upright morals. Moreover, we all are the children of one person. And “anyone who has compassion for God’s creatures will receive compassion from Heaven” (Shabbat 151b)… and it will be considered as a great mitzvah for him…”

He applied this to a greater measure to ashkenazim in sefardi circles, and vice versa:

If a poor guest comes who does not have the money to rent a hotel room, or that it is below his dignity to spend the night in a hotel, or that there is no hotel in town. What will this poor man do, if no one will invite him to stay at their home? This man lives in a foreign land, with no acquaintances, where should he turn for help? The one who invites him home, he is doing God a favor. The verse has already commanded “love the ger.” The verse is not referring strictly to a convert, but also to the man who wanders from his home, and lives in a foreign land. Follow the rationale of the commandment, which is provided by the text, “you know the soul of the ger, for you were strangers.” And this commandment grows even more regarding an ashkenazi among sefardim, or vice versa, and not like the many ill-informed [am haaretz] who say that a sefardi should go to the sefardim, and an ashkenazi should go to the ashkenazim, and every genus should have mercy and care for their own kind, as if the jews are two nations heaven forbid. It is certain that the one who says this is shaming…⁶³Ma’ase Bereshit, Vol. 4, mitzvah 697.

An Ashkenazi contemporary of his, Rabbi Avraham Efrayim Rozing, wrote the same thing, almost verbatim.⁶⁴It would seem that this is a part of a larger quote from a different source, but I can’t find it. I also saw this, in the same context, quoted by a tunisian rabbi, Chadad (1912-1980), in his book Shaagat Aryeh, p. 44. It criticizes the segregation of ashkenazim and sefardim, but includes some of the context which Rabbi Rozing mentioned, and ibn Adhan did not. While originally Lithuanian, Rabbi Rozing, had strong affiliations with chasidic groups.⁶⁵He was ordained by major Lithuanian authorities, as well as by Rabbi Shlomo Menachem Mendel Chein, an esteemed Chabad rabbi. At the start of World War I, he helped refugees upon the request of Rabbi Sholom Dovber Schneersohn, and Rabbi Chaim Ozer Grodzinski. Similarly, he was endorsed for a rabbinic position, by Rabbi Menachem Mendel Zak (1871-1943), and Yosef Yitzchak Schneersohn. He also served as a rabbi of both chabad chasidim, and mitnagdim, simultaneously. So it seems that he had strong ties with Chabad, which makes it interesting, since he named Chabad.
About him, see Pri Eitan, p. 125, toldat hagaon hamechaber, see also his Yemei Shnotai, the whole book, and specifically from p. 39. You can also see his wikipedia page.
A close friend of mine who specializes in Chasidic sociology and history told me that severe poverty probably played a role in this, as hosting can be expensive, it is therefore possible that people would be reluctant to help those who belong to a different sect, and they would feel less of a responsibility.

In his writing, there was one difference, instead of criticizing the treatment between ashkenazim and sefardim, he criticized similar segregation among ashkenazic communities, between the ‘chasidim’ and ‘mitnagdim’ [those who oppose chasidim, mainly lithuanian jews⁶⁶For more, see “Mitnaggedim .” Encyclopaedia Judaica. 
“Since it was the personality and genius of Elijah b. Solomon Zalman the Gaon of Vilna (1720–1797) which gave the powerful impetus to the rise of the Mitnaggedim, this way of life became especially characteristic of Lithuanian Jewry.”], and even between different chasidic groups:

What is more painful, is to see when one of the chasidim comes to the mitnagdim, or when one of the mitnagdim comes to the chasidim, and even amongst the chasidim. There are many chasidic sects; the chabad chasid will tell the chasid from chernobil, or ger, to go to his own sect, and vice versa. Every genus will only have mercy on their own kind, as if the jews are two nations heaven forbid. It is certain that the one who says this is shaming…⁶⁷Ma’adanei Shulchan o Matbe’ah Shel Avraham, Vol. 3, parashat vayera, p. 41.

In normative halacha

Besides all the reasons mentioned above, there is another reason given for this commandment. Maimonides (Deot 6:4) writes: 

Loving a convert who has come to nestle under the wings of the Shechinah [divine presence], fulfills two positive commandments…⁶⁸Mishneh Torah, Deot 6:4, Trans. by Eliyahu Touger, Moznaim Publishing.

This differs from the reasons mentioned above, as this rationale would only apply to a convert, as opposed to the reasons mentioned earlier, which apply to immigrants too.⁶⁹See however Rabbi Yosef Engel (1859–1920), Gilyonei ha-Shas, Avodah Zarah 64b, that this term (nichnas tachat kanfei hashechina) applies to a resident stranger also.

Shulchan Aruch Harav (Orach Chayim 156:5), an authoritative halachic work by Rabbi Shneur Zalman of Liady (1745–1812),⁷⁰For more about Rabbi Shneur Zalman of Liady see; Etkes, Immanuel. “Shneur Zalman of Liady.” YIVO Encyclopedia of Jews in Eastern Europe. quotes Maimonides, and adds “enters from a distant land.” This implies an obligation of loving, having compassion upon a convert, because he is from a foreign land:

And loving a convert who comes and enters from a distant land under the wings of the Shechinah… 

While it could be that he did not mean much by adding this.⁷¹Maimonides himself might also agree with this to some degree, as in a letter to a convert, he mentions this as an additional value for loving and not mistreating a convert: “A man who left his father (and mother and place of) birth, and the kingdom of his nation with their outstretched arm, and understood with the eye of his heart, and comes to connect to this nation, which is disgraced… the student of Abraham, who left his father and birthplace and turned to God…” See also earlier we mentioned that his son also shared this opinion.
In Rabbi Alashvili’s Shua Harav, footnote 103 (I believe by Rabbi Levin), mentions Rashi as the source. See however, Pri Megodim, Eshel Avraham, Orach Chayim 156, SK 2, dibur hamatchil umah shekatav ahavat.
And see there, in Alashvili’s Shua, in footnote 128, and brim 170, the argument is made, that perhaps the commandment does not apply as much regarding a convert who did not come from a foreign place. I however am not convinced about this. I believe he added it to include an additional component of the commandment. The obligation to have mercy and compassion upon converts, as they are from foreign and distant places. His source for this obligation is Rashi, along with the sources mentioned earlier.

We also find an authoritative halachist from the 19th, early 20th century, Rabbi Yisrael Meir Kagan, with this position.

Rabbi Kagan, one of the most saintly figures in modern Judaism, became universally known as Ḥafets Ḥayyim, after the title of his first work. His best-known and most widely studied work is his Mishnah Berurah, a comprehensive commentary on Shulchan Arukh, which has been accepted as an indispensable book on halakhic matters.⁷²For more, see; “Israel Meir Ha-Kohen.” Encyclopaedia Judaica. He wrote an abbreviated reworking of Maimonides’ Sefer HaMitzvot, titled Sefer HaMitzvot HaKatzar. In commandment 61 he writes:

Positive commandment, to love the ger, as it says: “love the ger”. This is an additional commandment to “Love your fellow as yourself”. And God loves the ger as it says “loves the stranger, giving him food and raiment.” And it says “and you know the soul of the ger.” The meaning of ger here is one who came from another country and from another city to live with us, how much more so a convert.

There already are a number of rabbis who believe that this commandment applies to an immigrant.⁷³Moving is included in loving a ger: Rabbi Samuel ben Abraham Laniado (17th-early 18th century); Rabbi Raphael Immanuel ben Abraham Ḥai Ricchi (1688–1743), Adderet Eliyahu, Vol. 2. Siman 19, in a responsum to prove to the nations from the Torah that they are doing the right thing by accepting Jewish asylum seekers; Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni; Rabbi Abraham ben Israel of Brody (1749–1836), in Devar ha-Melekh, Vol. 1, gate 1, chapter 9, p. 15c; Rabbi Ẓevi Hirsch Kalischer (1795-1874), Zion (Journal), ANNO 5601 (1840-41), p. 139; Rabbi Yehuda Yudel ben Chaim Landau, Diglei Hodaya Vehamitzvah, (Originally published in 1865), Psalm 14, p. 30; Rabbi Zalman ben Ben-Zion Sorotzkin (1881–1966), quoted in Niv Yisrael, vayikra, kedoshim, 19:33; Rabbi Rachamim Buschris (1911-2005) Lev Rachav, exodus 22:20. See also; Rabbi Eliyahu Dov Halperin (b. 1860), Chemdat Yisrael, mitzvah 63-64.
See also earlier footnote, for rabbis who hold this regarding not oppressing, but not regarding loving a ger. However, Rabbi Kagan is a very influential rabbi. As a result of his writing, major contemporary halachic authorities have also raised the possibility of the immigrant’s inclusion in the commandment.⁷⁴Rabbi Zilberstein considered this in Avnei Choshen, Vol. 3, p. 416, Chashukei Chemed, Brachot 7b. And see; Simchat Mordechai, p. 315, Rabbi Chaim Kanievsky was asked if Rabbi Kagan believed that being nice to any foreigner is included in the mitzvah, and Rabbi Kanievsky responded, “perhaps”.

Similarly, in contemporary rabbinic literature, this commandment has been appropriated to other, yet similar contexts too. 

Rabbi Chaim Leib Shmuelevitz, a 20th century Lithuanian rabbi, was the spiritual guide in the Mir Yeshivah, where he inspired thousands of disciples, with his ethical discourses, and exemplary behavior. It is said in his name, that when a new, foreign student arrives at yeshiva, we should cheer him up and love him, in order to fulfill the commandment of loving the ger.⁷⁵See; Avnei Choshen, Vol. 3, p. 416.

Similarly, the application of this commandment has been raised regarding the welcoming and proper treatment of guests.⁷⁶Oholei Torah journal, rosh chodesh kislev 5766, p. 16. Rabbi Moshe Sternbuch, the current senior rabbi of the Edah HaChareidis rabbinical court in Jerusalem, wrote a responsum about a baal teshuvah. A baal teshuvah is someone who returns to the observance of religion, or is newly observant.⁷⁷For more, see; “Ba’alei Teshuvah.” Encyclopaedia Judaica. Rabbi Sternbuch applied the obligation of loving a convert to a baal teshuvah too.⁷⁸Teshuvot Vehanhagot, Vol. 5, siman 322.

Another potential sin, tricking an immigrant

The Torah warns us against misdirecting or tricking a blind person. The verse (Deuteronomy 27:18) states: “Cursed be he that makes the blind to wander out of the way.” The Targum Jerusalem and Jonathan understand this to be referring to a wanderer: “Accursed be the man who maketh the wayfarer, who is like the blind, to wander from the way.”⁷⁹Trans. from Targum Jerusalem, Deuteronomy 27:18, J. W. Etheridge, London, 1862.

Their understanding of the verse is that the “blind” who is “on the way” refers to a wanderer. We are specifically commanded not to misdirect or trick such a person.⁸⁰This is an innovative reading of the verse, the standard understanding is that we should not trick them, see for instance Rashi there: “This means: one who is blind (inexperienced) in a matter and one gives him bad advice.” However many also understand the verse to be talking literally, about misguiding or tricking, someone – a blind person (or traveler), see; Bekhor Shor, Deuteronomy 27:18; Abarbanel, Deuteronomy 27:14; Rabbi Judah ben Samuel Rosanes (1657-1727), Rabbi Elijah ben Solomon Abraham Ha-Kohen (1640–1729), Chut Shel Chesed, Deuteronomy 27:18; Mishneh la-Melekh, malve velove, chapter 4, halacha 6; Rabbi Moses David ben Samuel Valle (1696–1777), Deuteronomy 27:18; Joseph ben Moses Babad (1800-1874/5) Minḥat Ḥinnukh 232:4; Rabbi Baruch Ha-Levi Epstein (1860-1942), Torah Temimah, Leviticus 19:14; Rabbi Isser Yehuda Unterman (1886–1976), Shevet mi-Yhudah, Vol. 3, p. 329. 
Similarly, many commentators understand the severity of this sin to be that it is done in secret, and therefore it will remain a secret, and he will not be held accountable, for instance the Ibn Ezra (Deuteronomy 27:19) writes, “it is not possible for the blind person to identify the one who led him astray.” He also writes like this in, Leviticus 19:14, many other biblical commentators also write like this, for instance; Chizkuni on Deut. there. It would seem that this only applies to the literal tricking of a blind person, as he can not see who did it, and not to giving bad advice, as the person will know who gave the bad advice, his ‘blindness’ would not prevent him from knowing that.
And see Commentary on Sefer Hamitzvot of Rasag (Peral), Negative Commandments 53, that there is no need for a command for not putting a literal stumbling block, as it is already forbidden under the command of “lo tasim damim”. This is consistent if you do not repeat a commandment in the count because it applies specifically for some people, but for those who do, it is possible that the commandment is specific for people who are blind. Just like there is a specific commandment regarding converts, and see what he wrote there, quoted earlier.
Similarly see Midrash Tehillim 146, “There is no greater pain and suffering than blindness… Similarly, the Lord commands the blind that there is no greater suffering than theirs. As it says (Deuteronomy 27:18), “Cursed is he who misleads the blind on the road.””
Regarding our reading, see also M. Kasher, Torah Shlema, Vol. 24, p. 204. And see Peirush Yonatan, on the Targum Yonatan. See also; Nose Klei Y’honasan (Pinsky), Deuteronomy 27:18. Seemingly, the rationale for this specific prohibition is because of the hardship of a wanderer. Rabbi Joseph D. Epstein,⁸¹In Mitzvat Haetza, from p. 95. quoted the sefer hachinuch mentioned earlier, and suggested that perhaps this is why we are specifically commanded not to misguide a traveler. Someone who is traveling is insecure and vulnerable, we already know the pain of a person who is a lone stranger in a foreign place, with no one to help him. It is therefore particularly wrong to misdirect such a person. Rabbi Epstein made the argument that perhaps the same applies to anyone in this position, there is a specific sin in tricking them.⁸²We are commanded (Exodus 22:21) to “not ill-treat any widow or orphan”. This commandment can be understood as referring to all people who are like widows and orphans, in that they are unfortunate, or that they are weak and have misery. See Rashi, there, and see Chafetz Chaim, hakdama, lavin 15, in beer mayim chayim, that this refers to all people that are “umlal.” And see earlier, the Ibn ezra, who also extended it to all people, and see there the footnote with many more sources. Rabbi Epstein applies that logic to this commandment.
Rabbi Epstein also cites Maimonides in Sefer HaMitzvot (Negative Commandments 270) saying, “He prohibited us from forsaking someone forlorn with a load.” Or in hilchot rotzeach (chapter 13, halacha 2), “One should not unload the animal and depart, leaving the wayfarer in panic.” I personally do not find these two sources compelling.
As mentioned earlier, even if something is not halachically binding in a specific detail, we should still learn from it, as the commandments in the Torah teach us Jewish ethos. Same should apply here, and sama applies regarding the mitzvah of loving a convert, we could apply it to all vulnerable people, or those in misery, ‘umlal.’ We mentioned earlier quite a number of sources that apply it to many cases, and see Sichot Harav Tzvi Yehuda (Kook), Vol. 2 shemot, p. 255, and see there also regarding the deaf.

Opposing motives

The reason it is important to command us how to treat, specifically a convert, an immigrant is because there is a need for it. They are ‘blind,’ easily tricked, taken advantage of,⁸³See; Sefer HaChinukh 63; Chizkuni, Exodus 22:20, Bekhor Shor, Exodus 22:20 and the sources quoted in the footnotes when this was mentioned earlier. and different. It is therefore likely that people would take advantage of them, and people would oppress them. Similarly, it would seem that people feel contempt towards them, creating a need for a commandment to love them and to not oppress or mistreat them.

The reason someone would take advantage of them is obvious, because they can! They are easy targets, and fall prey to extortion and scams. What however is not obvious, is why people feel contempt towards them.

A partial cause may be people’s love for their home country. People like their own kind and dislike others.⁸⁴See Rabbi Phinehas Elijah Hurwitz (1765–1821), Sefer ha-Berit, Vol 2, maamar 13, chapter 28, he wrote about this at great length, and why it is wrong, and see also earlier in chapter 24, and see; Rabbi Shmarya Loeb Hurwitz, (1878-1938) Otsar ha-Torah, p. 139: “The nature which God set, is favor for one’s place by its residence, and that each person should love the land, and the country in which he was born, to the extent, that jews born in one country do not like their brothers from another as they should, since the love to ones country is rooted deep in his heart.” 
In addition, Rabbi Efraim Zalmonovich (b. 1949), chadashot 88, p. 61, proved that our values oppose racism, based on this commandment, and particularly, that the command to remember that we were gerim in Egypt. 
See also; Bartenura, Exodus 23:9, that they have a bad smell. Rabbi Yosef Sha’ul Natanson, a great 19th century rabbi, halakhic decisor, and Orthodox educator,⁸⁵For more about Rabbi Yosef Sha’ul Natanson, see; Gertner, Haim. “Natanson, Yosef Sha’ul.” YIVO Encyclopedia of Jews in Eastern Europe. believed people naturally dislike people from other countries, ethnicities. The Torah therefore commanded us to not act that way, commanding us to love a convert. He argued this is the meaning of the verse “for you were strangers in Egypt,” meaning, we know that the dislike towards people from other countries is unjust, and it is not because they wronged us, as we did not wrong the Egyptians, and nonetheless faced hatred.⁸⁶Divre Sha’ul, mahadura tinyana, Vol. 2, Exodus 23:9: “The Torah commands us to ‘not oppress the ger’, as ‘you were gerim in Egypt.’ Rabbi Natansohn writes, that in his opinion the intention in this verse is, that we should recognize and known how hard it is for the ger (convert), as were an entire nation that were gerim (strangers) in Egypt, and suffered and experienced torment of a ger, even though the yoke of an individual ger is far greater. Or it could be saying, for we see openly, that the people of one country have hatred towards people from another country, and not because they wronged them, as the people never knew each other. The only reason for this dislike, is that it was put in the nature of the person, to only like the people of his country. This is why the Torah commanded us to love the convert, as he does not come from the Jewish race, and it is in the nature of the human heart to to hate him. This is why He says, ‘and you know the soul of the ger,’ meaning to say, you know this, since you were gerim in the land of Egypt, and where did all the resentment come from, given that you did not do anything to wrong them, other than that it is human nature?”

While prejudice might account for some of the discriminatory behavior. We find another argument to explain the resentment and dislike; crime.

The argument presented is that often gerim come from places with a different culture to ours, and moral standards which are incompatible with what we believe in. Therefore, their mere presence among us is a negative, as it comes with this heavy risk factor. Some might argue this is true, others will deny this, however, the ethical question stands nonetheless, is this attitude right? Is it right to dislike and have animosity towards gerim, if they cause more crime, and have values that counter ours, or does the commandment to love them, to not oppress them apply also – or possibly particularly – to them?

People who live in glass houses shouldn’t throw stones

The Talmud in Bava Metzia 59b states:

What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another.⁸⁷Trans. from Bava Metzia 59b, The William Davidson Talmud (Koren – Steinsaltz).

Rashi explains that since the Jewish people were themselves strangers, they are not in a position to demean a convert for being a stranger in their midst. He also applies this to the commandment “love the ger.”⁸⁸Rashi on Deuteronomy 10:19, and Leviticus 19:34.

This is incredibly logical, we should not criticize the convert about his past, as he can throw it back at us, we too were converts.⁸⁹The continuation of the Talmudic passage would indicate so: “this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.” Similarly, see beginning of Tractate Gerim chapter 4: “Do not say to him, ‘Yesterday you were worshipping Bel, Ḳores and Nebo, and till now pig’s flesh was between your teeth, and now you stand up and speak with me!’ And whence [do I learn] [not] to wrong him? He can retort, For ye were strangers in the land of Egypt? Hence R. Nathan used to say: Do not taunt your neighbour with the blemish which you yourself have.” However, this could be understood to be saying more. The Talmud may not only be saying that we should not criticize them about their past, rather that we should not criticize them in general. 

Negative stereotypes are not a legitimate reason for prejudice, even if they are true. A religious example is idolatry, converts bring immoral behavior to our circles, as they come from an idolatrous past, and often have not yet abandoned it. This could potentially be a reason people would dislike converts.⁹⁰And see; Moses David ben Samuel Valle (1696–1777), Avodat Hakodesh, vayikra, p. 213: “It takes the convert time until he loses his previous habits, and he adopts to the new proper way of living. His actions cause him to be disliked by all those that see him. This is why the merciful One warned about him, to forgive his abhorrent behaviors which come from his bad roots, and from the hardships of his conversion, and this is the meaning of ‘since you were strangers in Egypt.’”
Rashi on Kiddushin 82a, commenting on the Talmud stating regarding ‘anyone who has professional dealings primarily with women’ that ‘suro ra’, he explains, that means, “his practice and company are bad.” Rabbi Baruch Ha-Levi Epstein (1860-1942), in his Torah Temimah on Exodus 22:20, applies this Rashi to ‘suro sa’ in our context, understanding it to mean that his previous bad habits, nature is still in him. [See also Musaf ha-Aruch, sar, he also connects the two.] Rabbi David haKohen, a 17th century rabbinic authority, rabbi and judge in Jerusalem,⁹¹See; Otzar Harabanim (Friedman), p. 108, 5049. believed this is what the verse is demonstrating. We know that the ger’s love is not ‘complete with us,’ as we too were gerim – in Egypt – and we too served idols,⁹²See also, Riva on Torah, Leviticus 19:34. And see; Rabbi Abraham ben Jacob Saba (d. c. 1508),Tzror HaMor, Exodus 22:15; Rabbi Isaiah ben Abraham Ha-Levi Horowitz (d. 1630), Shenei Luhot ha-Berit, parashat kedoshim, torah or, 21. and our hearts were not complete, it is therefore fair to assume the same regarding converts. Nonetheless, the Torah commands us to not mistreat them.⁹³Rabbi David ben Aharon Hakohen Rapoport (17th century), Ben Hei Hei, p. 84d. And see; Rabbi Moses Sofer (1762-1839), Chatam Sofer, exodus 22:20, that the commandment was not to mistreat the ‘erev rav’ (mixed multitude), and the assumption would be, that given that they cause so much trouble to the jews, it would not be prohibited to mistreat them, this is why the Torah commands to not mistreat even these gerim.

The negative impacts of mistreating them

The Talmudic passage directly before this, asks why the Torah commanded us so many times to not wrong a convert, “For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert?” The Talmud answers: “mipnei shesuro ra” – because his return is bad.

There are multiple interpretations to this answer, some understand it to mean that “a convert’s inclination is evil, i.e., he is prone to return to his previous way of living,” he will learn even more bad behaviors, from the Jews who oppress him.⁹⁴See; Rabbi Baruch Ha-Levi Epstein (1860-1942), Torah Temimah, Exodus 22:20. Or that if he returns to his previous way of life, that will be bad, therefore we should not mistreat him, and thereby reduce the chance of that happening.⁹⁵See for instance; Siftei Chakhamim, Exodus 23:9, “This means that] once he strays from the path [of the Torah], he cannot be [easily] persuaded to return.”; Rabbi Jacob Naumburg (18th century), Naḥalat Ya’aḳob on Tractate Gerim 4:2.
Sefer ha-Chinuch 63, understands there to be a concern that “the convert might return to his deviance out of anger over the disgraces.” Rabbi David Moshe Avraham (1680-1745), Markevet Hamishnah on Mechilta, mishpatim, parasha 18, believed it was because of anguish and bad life quality, he could be upset about the length it took to convert, or bad life quality, which always causes someone to go crazy.

The Talmud is clearly concerned about wronging a convert, because it could lead to a bad way of life. This is why we are warned this many times to not oppress or mistreat him.⁹⁶See also; Rabbi Samuel ben Isaac Uceda (b. c. 1540), Iggeret Shemu’el, Ruth 2:13.

This is an interesting perspective shift, even if it is true that gerim are more prone to crime, and have a different moral foundation. Having contempt towards them or mistreating them will not help, it will only make things worse. It will generate (more) mutual resentment, incentivise crime, and moral corruption. 

When we left Egypt, this happened. There were converts that joined us that did not genuinely intend to convert, the ‘erev rav’ (mixed multitude), they sinned and caused trouble. It is not hard to see the correlation to our case. The argument could be made that this is what the verse is warning us about: we should not oppress the ger, as we know the catastrophic consequences that could result, from when a ger turns back. We experienced this when leaving Egypt.⁹⁷See; Perushim Upsakim Lerabbeinu Avvigdor Tzarfati, psak 105. And see; Tosafot Hashalem, Vol. 8, and Torah Shlema, Vol. 19, on Exodus 23:9.

While there might be an enhanced possibility of crime, prejudice can not help, it will only cut off potential for greatness. Rabbi Naphtali Ẓevi Judah Berlin, one of the leading rabbis of the 19th century, and head of the yeshivah at Volozhin for some 40 years, in his commentary on the bible, Ha’amek Davar (Deuteronomy 10:19), understood this to be the meaning behind the commandment to love the ger. The verse commands us “Love the ger, for you were gerim in the land of Egypt.” Rabbi Berlin explained that while the ger might be currently lowly, he and his creations have great potential, just like us, who were once slaves in Egypt, and made it this far.⁹⁸See also, Moses David ben Samuel Valle (1696–1777), Deuteronomy 10:19, p. 125.

The Kabbalistic and positive impact of the ger

Lurianic Kabbalists believe there to be ‘divine sparks’ throughout the world. When God created the world, the ‘divine light’ was too great for nature, godlessness to process, thereby causing an ‘explosion.’ This resulted in the divine light, to have ‘sparks’ which are spread throughout the world. The founder of Lurianic Kabbalah, Rabbi Isaac ben Solomon Luria,⁹⁹To read more about him, see; Scholem, Gershom; Idel, Moshe “Luria, Isaac ben Solomon.” Encyclopaedia Judaica. believed this to be the reason for exile. Jews enter into exile to purify, elevate these divine sparks.¹⁰⁰For this, and the following paragraphs, see for instance, Likkutei Torah Nevi’im Uketuvim, psalm 84.

The verse tells us that before the jews left Egypt, they “drained Egypt.” Literally this means that they took material goods, such as gold and silver, however, the mystical interpretation of the verse is that they elevated all the sparks from Egypt. This is why the Torah tells us not to go back,¹⁰¹See for instance; Sefer HaMitzvot, Negative Commandments 46. as we have already elevated all the sparks from there, leaving us no job to complete there.

The same applies to our exile throughout all the nations. Every nation has unique qualities, and different sparks to elevate,¹⁰²And see also, in Sefer Halikutim, ki tetze, siman 21, discussing the mitzvah of eshet yefat toar, that this is why the person has a desire to be with a noon-Jewish woman, to elevate a specific spark from the nation this woman belongs to, and that is connected to this man particularly. this is why we were scattered throughout so many nations, as this way we get to bring back the sparks from all the places. The Talmud (Pesachim 87b) says that “The Holy One, Blessed be He, exiled Israel among the nations only so that converts would join them.”¹⁰³Trans. from Pesachim 87b, The William Davidson Talmud (Koren – Steinsaltz). The mystical reading of this passage argues that the reason we are spread throughout the nations is to elevate the unique sparks from all the different nations and places. 

This is another potential – mystical – reading of the verse. The meaning of ‘for you were strangers in Egypt,’ has a mystical meaning too. The convert joining us is elevating the divine spark from his nation, just as we elevated the sparks from Egypt. Therefore our love towards the convert should be ‘kamocha’ – just like us. As we know how important it is for these sparks to be elevated.¹⁰⁴See; Rabbi Ḥayyim Joseph David Azulai (1724-1806), Chomat Anakh, Leviticus 19:34. And see Rabbi Elijah ben Solomon Abraham Ha-Kohen (1640–1729), Yado Bakol, p. 82d, who adds that if elevating these sparks is so important, that it is worth going into exile and suffer great pain for this convert, we ought to treat him well. He understands the verse to be saying, this is why you were strangers in Egypt.

My interpretation 

My personal interpretation of this is that every nation has unique features that developed over time. Culturally significant yet ordinary parts of life, such as food, music, art, as well as ideas, values, and personality types. People from different places have different skills, are built and look different. For a nation to be isolationist, to not have any people join from different nations, cultures, is to lose out on the potential spiritual and cultural advantage we could gain so much from. 

Often we undermine the value and positive advantages of inviting difference. The positive value we stand to gain from having people from other countries, cultures makes our country more wholesome, productive and rich. 

Talmudinfo

• 1
  See for instance; Rabbi Moses ben Israel Isserles (1525 or 1530-1572), Torat ha-Olah, Part Vol. 38, (Levov, P. 31b). And see; Ibn Ezra on Exodus 20:2.
  And see; Isaac Samuel Reggio, in his commentary of Behinat ha-Dat, p. 5 (by Rabbi Rabbi Elijah ben Moses Abba Delmedigo (c. 1460–1497)). When explaining that the Torah straightens us, in good traits, behavior… the Torah included premises, roots… an eternally true reason, Reggio comments, some reasons the Torah gives a true and proper reason, which is irrefutable because it has an eternal power, such as “love the ger, because you were gerim in Egypt…”
• 2
  See for instance; Sefer HaMitzvot, Negative Commandments 252-253, and in hilchot deot, 6:4, Sefer Mitzvot Gadol, Negative Commandments (172-) 173.
• 3
  Simon, Uriel; Jospe, Raphael “Ibn Ezra, Abraham ben Meir.” Encyclopaedia Judaica.
• 4
  See Ibn Ezra on Exodus 22:20, and Ibn Ezra HaKatzar there.
• 5
  In Exodus 22:20, regarding the prohibition to not oppress the convert, he writes: “When a stranger commits himself not to worship idols you shall not wrong him in your country because you are more powerful than he is. Remember that you were strangers like him. When Scripture makes mention of the stranger who is powerless, it similarly takes note of the orphan and widow who are powerless Israelites. After saying lo te’annun (ye shall not afflict) (v. 21) which is in the plural, Scripture says im te’anneh (if thou afflict) (v. 22) because whoever sees a person afflicting the orphan and the widow and does not aid them, is also considered an afflicter.”
  And see also in Ibn Ezra HaKatzar there, that the prohibition is regarding a resident stranger, it is because he does not have family, and all the locals can take advantage of his position with his wealth and housing, and pressure him with testimony.
  The verse is in context of a judge not ruling unfairly to a ger or orphan, in Deuteronomy 27:19, he writes: “CURSED BE HE THAT PERVERTETH THE JUSTICE DUE TO THE STRANGER, FATHERLESS. For they have no one to help them. Look, this too is done in secret. Scripture mentions the stranger as well as the orphan and the widow because if the judge perverts the justice due others, they will accuse and publicize him. The stranger, the orphan, and the widow are powerless.” 
  Similarly in Leviticus 19:33: “Scripture mentions the stranger after the old man. It does so to, as it were, to say, as I warned you to respect the old Israelite because he has no strength, I warn you not to wrong the foreigner because you are stronger than he is, or who has no power because he is in your country and subject to you.”
  Similarly in Deuteronomy 10:18: “He executes justice on behalf of the orphan and widow who have no one to help them… He similarly loves the stranger and sustains him when he relies on Him.”
  And see Rabbi Shlomo Amar, in Birkat Eliyahu, Vol. 3, Shmot 2, parashat mishpatim, maamar 57.
• 6
  “Strangers and Gentiles.” and “Noachide Laws.” Encyclopaedia Judaica.
• 7
  Later we will quote the Ya’alzu hasidim, 210-220, who makes this point. And see also there, we mention, Ma’adanei Shulchan o Matbe’ah Shel Avraham, Vol. 3, parashat vayera, p. 41; Ma’ase Bereshit, Vol. 4, mitzvah 697. See also; Rabbi Elijah David ben Benjamin Rabinowitz-Teomim (1842/43–1905), Cheshbono Shel Mitzvah, mitzvah 531.
• 8
  See; Maimonides in hilchot avoda zarah chapter 10, halacha 1, and Sefer HaMitzvot, Negative Commandments 50, he derives a sin to have mercy from the verse, against the Talmudic understanding of the verse. And see Avodat Hamelech there; and see Pshuto Shel Mikra (Kuperman), Vol. 1, from p. 41.
• 9
  Peirush Rabbeinu Avraham Ben Harambam, Exodus 22:20, and see footnote there. See however; Rabbi Asher Weiss (b. 1953), Minchat Asher on the Torah (new edition), Vol. 5, dvarim, siman 75, p. 618, who argues with him.
• 10
  Trans. from Rashi on Exodus 22:20, M. Rosenbaum and A.M. Silbermann, London, 1929-1934.
• 11
  See for instance Rabbi Kemaies Mazuz (1895-1948), in Kamus Imadi p. 98, and Rabbi Elijah David ben Benjamin Rabinowitz-Teomim (1842/43–1905), Cheshbono Shel Mitzvah, mitzvah 531. See however; Pri Megodim, Eshel Avraham, Orach Chayim 156, SK 2, dibur hamatchil umah shekatav ahavat.
• 12
  This will be discussed later.
• 13
  “Bahya ben Asher ben HLava .” Encyclopaedia Judaica.
• 14
  Many have adapted to or quoted this definition, for instance the Maharal, in Gevurot Hashem 44. And see also Derekh Chayyim 4:7, a ger is ‘a foreigner compared to those whose parents always lived there’. Also Rabbi Israel Frankfurter (1874-1943), in Daat Yisrael, Hilchot Deot, chapter 6, halacha 4, p. 53, he also mentions about treating him in a kind manner.
• 15
  Rabbeinu Bahya, Shemot 22:20, trans. Eliyahu Munk.
• 16
  Kad HaKemach, (Ger Convert 1:1), and his commentary on Shemot 27:20. And see there, he elaborated more. 
  See also what he wrote on Leviticus 24:22: “The Gentile who came from a foreign land and separated himself from his homeland is called גר by the Torah as he resembles a גרגיר, a berry falling of a tree which is separated from its source. If someone’s parents came from the same town he is called an אזרח, a “native.” The word appears in that sense in Psalms 37,35 ומתערה כאזרח רענן, “and well-rooted like a robust native tree.” The Torah wanted to make the point that in spite of these differences in origin of certain people, the law is to be applied to them equally.”
• 17
  In his book Commentary on Sefer Hamitzvot, Negative Commandments 82. He also brought opinions of other halachic sources that he believed agree with this:
  “וראיתי בריטב”א (ב”מ סו”פ הזהב) בשם הראב”ד ז”ל. וכ”כ ג”כ בש”מ שם בשם הראב”ד ז”ל. שהוקשה לו במאי דקתני התם המאנה את הגר עובר בשלשה לאוין. אמאי לא חשיב נמי לאו רביעי מדכתיב בטוב לו לא תוננו. ותי’ דאפשר דההוא באונאת ממון מיירי. מדכתיב בטוב לו עיי”ש. ולכאורה דבריו תמוהים דהא הך קרא בגר תושב מיירי. והכא בגר צדק מיירי. וצ”ל דס”ל להראב”ד והריטב”א ז”ל דהכא בגר תושב נמי מיירי. וכמבואר בירושלמי ומסכת גרים שם… וא”כ מבואר דס”ל להראב”ד ז”ל דגם גר תושב בכלל לאוין דלא תונה ולא תלחץ. וכדעת הראב”ע ז”ל. וכן מתבאר מסוגיא דבכורות שהבאתי לעיל… אלא ודאי ע”כ פסיקא לי’ לתלמודא דגר תושב נמי איתרבי בכלל לאוין דגר לא תונה ודברי הרמב”ם והסמ”ג והיראים והחינוך צ”ע אצלי. שוב ראיתי דבראי’ זו מסוגיא דבכורות כבר הרגיש בשעה”מ… ומעתה א”כ אפשר לומר דזו היא דעת רבינו הגאון ז”ל וכדעת הראב”ע ז”ל דקרא דוגר לא תונה ולא תלחצנו מיירי בין בגר צדק ובין בגר תושב. ולזה אע”ג שכבר מנה לאו דאונאה דישראל. ע”כ הוצרך לחזור ולמנות לאו דאונאת הגר. משום גר תושב שאינו בכלל אזהרת אונאה האמורה בישראל… א”כ לפמש”כ בדעת רבינו הגאון ז”ל דגם גר תושב בכלל אזהרת אונאה דגר. ע”כ לאו דלא תוננו לא איצטריך אלא ללאו נוסף בעבד”
• 18
  Trans. from Jerusalem Talmud Yevamot 8:1, Heinrich W. Guggenheimer, 1999-2015.
• 19
  Trans. from Tractate Gerim 3:2, The William Davidson Talmud(Araha, Cohen, Soncino Press, 1965).
• 20
  He also mentions the Sifra in Behar, Chapter 7, which states: 
  “‘as a sojourner’ [resident stranger]: Just as a sojourner (Devarim 23:17) ‘… what is good for him; you shall not oppress him,’ so, this one ‘… what is good for him; you shall not oppress him.'”
  And another potential source, is the Talmud in Arakhin 29a:
  “And it is written there, with regard to a ger toshav: “Where it is well for him; you shall not wrong him” (Deuteronomy 23:17).”
  Rabbeinu Gershom, one of the greatest rabbinic authorities from 11th century Europe, in his commentary on this Talmudic passage writes that we are commanded to not wrong a resident stranger. 
  I am personally not convinced by these proofs. I saw in a book titled, Nachal Adanecha, on Gittin, siman 7, anaf 4, he argues the Ramban also held like this.There is significantly more literature on ona’a, when involving financial scams, regarding this with a resident stranger, see for instance; Tzemach Tzedek, Yoreh Deah 83.
• 21
  See also; Rabbi Judah Najar (c. 1750-1830) Simchat Yehudah, Tractate Gerim, P. 232; Rabbi Perla also mentioned this Sifrei.
• 22
  In addition to what has already been mentioned, see Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni. Mizrachi here and on Leviticus 25:36, and see Rabbi Moses ben Daniel Toledano (18th century), Meleket ha-Ḳodesh, exodus 22:20; Rabbi Isaac Elijah ben Samuel Landau (1801-1877), Patshegen Hadat, Vol. 3 vayikra, kedoshim, p. 32a; Rabbi Isaac Zeev Goldberg-Yadler (1843 – 1917), Tiferet Tzion, Deuteronomy 23:17; Rabbi Mordecai Hacohen (1906–1972), Halachot Vehalichot p. 199; Rabbi Raḥamim Buchris (1911-2005), Lev Rachav 22:20. See also the sources quoted in the footnotes and in the article later, when discussing its halachic parameters.
• 23
  This is based on the Talmudic passage (Pesachim 113b), which states that converts love each other: “The Sages taught: Members of three groups love one another: Converts, slaves, and ravens.”
  And see; Bekhor Shor, Leviticus 19:34, and Deuteronomy 10:19, and see also on Exodus 22:20. 
  And see; Rabbi Ẓevi Hirsch ben Phinehas Hal-Evi Horowitz (d. 1817), Lachmei Todah, p. 160b; Rabbi Rahamim Nissim Palacci (1813-1907), in Chelek Yafeh, end of parashat ekev, p. 32d; Rabbi Abraham Aba Herzl (1855 – 1928), Nachalat Avraham, Exodus 23:9. And see Emek Hanetziv, on Sifrie, bamidbar, behaalotcha, end of piskah 22.
  And see Rabbi Joseph Schwarz (1804-1865), Divrei Yosef, Vol. 3-4, pardes, p. 184b, he understands the verse to be stating a fact, not commanding an obligation. Since converts like each other, it follows that we like them, since we are converts. 
  See also Bekhor Shor, Deuteronomy 10:19, that this applies to ourselves too, we should all love ourselves, each other, as we too are converts.
• 24
  See; Rabbi Abraham Palacci (1808-1899), Avraham Ezkor, maarechet tzadi, 15 – tzaar, p. 48b.
• 25
  Kli Yakar, Genesis 47:21. 
  There also is a lot of literature regarding a person needing a home state. Regarding this see for instance; Immanuel (ben Solomon) of Rome (c. 1261–c. 1335), Proverbs 27:8. This is also found in literature regarding the necessity of jews to have israel as a state, see for instance; Rabbi Menachem M. Schneerson (b. 1902), Torat Menachem, 5744 Vol. 2, p. 924, brings an example of a child in a friend’s house, he does not feel fully comfortable as he does at home, even if the food, and treatment is the best.
  There are laws put in place for the treatment of guests, see regarding this Mishtar u-Medinah be-Yisraʼel al pi ha-Torah (2013), Vol. 3, from p. 1144.
• 26
  See; Ralbag, Exodus 22:20, and Beur HaMilot, Exodus 23:9. See also, the Vilna Gaon, in Aderet Eliyahu, Mishpatim, and Eliezer Papo, author of the Pele Yoetz, in his Book Elef Hamagen, and Dan Yadin, on the hagadah of pesach, hei lach maanya: he applies this to poor people too. And see later what we will bring from him, and the Sefer Hachinuch. See also, Rabbi Joseph Saul Nathansohn, author of the Shoel Umeshiv, in Divrei Shaul, mahadura tinyana, parashat mishpatim, and Aryeh Löb ben Mordecai Ha-Levi Epstein, Sifrei Ba’al ha-Pardes end of Vol. 1, Machaneh Efraim, siman 203, seif katan 5 (p. 287c), and see there that this applies to fasting too, as when we fast we understand others pain more.
• 27
  See; Isaac Samuel Reggio, Exodus 22:20.
• 28
  See; Targum Jonathan on Leviticus 19:34 (John Wesley Etheridge, London, 1862): “But the stranger who sojourneth among you shall be (treated) as the native born, and thou shalt love him as thyself: that which is hateful unto thee, thou shalt not do unto him; for ye were sojourners in the land of Mizraim: I am the Lord your God.”
  See also; Rabbi Aaron Ibn Ḥayyim (1545-1632), Korban Aharon, kedoshim 8:4; Rabbi Ephraim Solomon ben Aaron of Luntshits (1550-1619), Siftei Da’at, ekev maamar 308; Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni, and Mizrachi, Deuteronomy 10:19. And see also Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65. Umberto Cassuto, in his biblical commentary (Exodus 22:20) also makes this point.
• 29
  See; Mekhilta DeRabbi Yishmael, Tractate Nezikin 18; Mekhilta DeRabbi Shimon bar Yochai, Rashi, Ralbag, Exodus 22:20. 
  And see Alshekh on Torah, Deuteronomy 10:17, that this verse can be coming to discredit eugenics, and racial superiority. And see Shadal on Leviticus 19:34 that ancient nations only loved people from their own nation, the Torah is rejecting that notion and telling us to act towards them the way we would want to be treated if we were in their position. And see; Samson (ben) Raphael Hirsch (1808-1888), Exodus 22:20. See also Rabbi Eliezer Nachum (17th-18th century), Perush Hamechilta, Mishpatim, parasha 18, p. 493-494; He understands the Ramban’s interpretation of the verse to be saying that when someone mistreats or insults a ger, for being one, or insults that relate to it, God repays it, reciprocally. ‘The embarrassment of being a convert comes to us if we do that to others. Anyone that hears us criticize a ger, would tell us that we would be better off quiet, as the insult applies to us too, and don’t criticize the blemish of others, if it applies to you too. The Verse is simply giving good advice, do not insult a ger, since we too were gerim.’ Regarding divine retribution being reciprocal and a part of nature, see what we wrote in pay it forward.
• 30
  Rabbi Eliezer Nachum (17th-18th century), Perush Hamechilta, Mishpatim, parasha 18, p. 494.
• 31
  See Rashbam on Exodus 22:20.
• 32
  See; Akeidat Yitzchak, parashat mishpatim, gate 46. Rabbi Isaac Elijah ben Samuel Landau (1801-1877), Patshegen Hadat, Vol. 2 shemot, mishpatim, p. 58b. Isaac Samuel Reggio, Leviticus 19:34. The Ramban (Exodus 22:20) has a similar interpretation, see also Rabbeinu Bahya, Shemot 22:20, brought by Shalom Shabazi (1619 – c. 1720) in Chemdat Yamim there, and see Chashukei Chemed, Shkalim 15a.
• 33
  See; “Imitation of God .” Encyclopaedia Judaica. There is a whole book dedicated to this commandment, Otzar Ben Adam Lachavero – Vehalachta Bidrachav.
• 34
  Tanna DeBei Eliyahu Rabbah 29. See also; Ibn Ezra on Deuteronomy 10:18, and Malbim on Deuteronomy 10:19. It would also seem this way from the proximity of the verses, the first verse states that God likes them, the next verse, Deuteronomy 10:19, says that we should love the ger, since we were gerim in Egypt. And see also; Rabbi Samuel ben Abraham Laniado (17th-early 18th century), Keli Ḥemdah Bereshit, vayetze shlishi, parashat ahavat hashem otanu.
• 35
  Regarding opinions that it should be done to imitate God, and potentially even included in the commandment, see; The Raavan in Maamar Hasechel, roedelheim, p. 20a. See also; Abraham ben Israel of Brody (1749–1836) Dvar Hamelech, gate 1, chapter 9, p. 15b; Zalman Sorotzkin (1881–1966), Oznaim LaTorah, Vol. 5, Deuteronomy 10:19; Rabbi Tzvi Hirsch Ferber (1879-1966), Siach Tzvi, p. 58; Rabbi Yonasan Steif (1877-1958), Sefer Mitsvos Ha-Shem, bein adam lachavero, siman 4; Rabbi Yaakov Zeev Brecher, in Kasuv Yosher Divrei Emes (1925), p. 21, and see Ya’alzu hasidim, 210-220, that will be quoted later.
  It could also be inferred from Maimonides, Hilchot Deot, chapter 6, halacha 4, and see Gevurat Yitzchak (A. Sorotzkin) there.
• 36
  I have mentioned this idea in multiple articles, see for instance; Svoro Deoraita, and Mi Shepara.
• 37
  Isaac Samuel Reggio, and Shadal, Exodus 22:20.
• 38
  For more about him, see; “Sarna, Ezekiel.” Encyclopaedia Judaica.
• 39
  Achar Haasef, p. 76.
• 40
  It would seem so from many of the commentators quoted earlier, for instance, Rabbi Eliezer Nachum.
• 41
  See some of the commentators mentioned in earlier footnotes, regarding a ger being oppressed (such as the Ibn ezra).
  And see Rabbi David Zvi Hoffmann (1843-1921), Leviticus 19:34, that since a ger does not have anyone to defend him, God will. And see also in Exodus 22:20, he writes that we should not oppress a ger, since he is ‘mechusar hagana.’
  It also would seem this way from the proximity of the commandment to that of an orphan and widow, regarding who are “vulnerable to affliction” (Mekhilta DeRabbi Yishmael, Mishpatim, parasha 18 [Tractate Kaspa 1]).
• 42
  See Siftei Kohen on Torah, and Bekhor Shor, Exodus 22:20.
• 43
  Chizkuni, Exodus 22:20. And see Sefer HaChinukh 63.
  This additional, independent commandment, is an addition on the already existing commandment, of “veahavta l’reacha kamocha’, to love your fellow as yourself. 
  Rabbi Simon ben David Oppenheim (1753-1851), printed in Mekabtziel journal, chevrat ahavat shalom, issue 30, p. 521. They printed a book he wrote, titled ‘Har Hazeitim’, in which he made the claim that the mitzvah of loving a resident stranger is greater than that of a jew. This however is an innovation, according to many the commandment strictly only applies to Jews. According to many other great scholars however, it applies to everyone. See; See; Rabbi Phinehas Elijah Hurwitz (1765–1821), Sefer ha-Berit, Vol 2, maamar 13, particularly chapter 5, it is also brought in Rivvot Efraim, Vol. 3, siman 520. See also Torah Shlema of M. Kasher, Vol. 16, miluim, p. 261, the footnotes there, and the sources quoted. And See Ibn Adhan, quoted later regarding loving immigrants, in that same book, a few mitzvot earlier, in Ma’ase Bereshit, Vol. 4, mitzvah 695. 
  In any case, whether the commandment applies to a resident stranger or not, we are still obligated to love them, Rabbi David Cohen, ‘the nazir’ (1887-1972), see Nzir Echav, Vol. 2, o. 368; Chaim Zeev Reines (1902-1986), Beahalei Shem, p. 168. And see Rabbi Rabbi Abraham Grodzinsky (c. 1884-1944), Torat Avraham, p. 466, he argues that naturally one should love all humans, as that is natural as we see animals love their own kind, therefore if someone’s love does not extend to all humans, he is not ‘complete’ (healthy). Rabbi Grodzinsky diagnosed such people with loving themselves too much.
  And see Rabbi Ḥayyim ben Joseph Vital (1542-1620), Sha’arei ha-Kedushah, chelek 1, shaar 5, p. 8, surely noone would reject what he says. In addition, it is a mitzvah ‘lehachayoto’, Sefer Chasidim 358 says to give back aveda and treat like a complete jew, surely no one would argue with this sentiment. And see Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65, regarding this verse.
• 44
  See; Akeidat Yitzchak, deut. Ekev, gate 92.
• 45
  Trans. from Ibn Ezra on Exodus 22:20, H. Norman Strickman and Arthur M. Silver. Menorah Pub., 1988-2004.
• 46
  See also Chizkuni, there; and see the Tur HaArokh, there, that the one standing-by is punished just as the one doing the oppression.
  The halachic consensus is that this prohibition applies only to orphans and widows (see for instance Hilchot chapter 6, halacha 10), it would therefore seem that this element too only applies to an orphan or widow, see however, Haamek Davar on Exodus 22:21, it would seem that it applies to everyone.
  In addition there are many who understand that the prohibition does apply to everyone (or at least everyone in misery, see the chafetz chayim quoted soon). See Rashi on Exodus 22:21, and see the commentators on Rashi, namely the Gur Aryeh. And see Likutei Sichot Vol. 6, mishpatim 1; Imrei Yosef, parashat mishpatim. And see maharsham Vol. 2, siman 210, and see Rabbi Yitzchak Meir Morgenstern, De’eh Chochma Lenafshecha, korach. See however, Shiurei Torah Lerofim, Vol. 1, from p. 80, and see there he quotes this machlokes rashi and rambam. And see Minchat Chinuch, mitzvah 65, that perhaps everyone agrees that regarding this mitzvah a divorced woman is included, since according to some everyone is included anyways. See also Or Or HaChaim on Exodus 22:22.
  In addition, the Malbim there understands the underlying disagreement to be whether or not we are ‘doresh taama dikra’ (change the law because depending on whether the reason applies), potentially, if we are ‘doresh lechumra’ (do change the law, but only to be more strict) – see Klalei Ta’ama Dikra, klal 9 – than here too, it should apply to everyone, or at least everyone in this state.
  And see what we bring soon from Ibn Adhan, Rabbi Rozing, and from Rabbi Papo.
  In addition, following the imitatio Dei principle, God cares for the weak, see for instance Abarbanel, Deut. 27:14 (regarding a ger, but also more broadly), therefore we too should. However, as mentioned, strictly halachically speaking, this might not be included.
  See the Chafetz Chayim, in the hakdama, 15th lav, in the Beer Mayim Chaim, that he understands Rashi, to mean every person in misery, or who is unfortunate, see however there, that it seems like he does not accept this Ibn Ezra.
  Regarding a mitzvah for the weak, besides all the sources quoted in the article about a convert, see also Hearot Vehearot Bepeirush Haramban Al Hatorah (Budapest 1923), p. 65; Mahalal Haʻadni (1883-1950), Or ha-Ḥozer, Exodus 22:20.
• 47
  For more about him, see; “Zuenz (Zuelz), Aryeh Leib ben Moses.” Encyclopaedia Judaica.
• 48
  Melo Haomer, Vol. 2, parashat mishpatim, p. 42.
• 49
  See for instance, Rabbi Raphael Immanuel ben Abraham Ḥai Ricchi (1688–1743), in a responsum in Adderet Eliyahu (Vol. 2. Siman 19). He aims to prove to the nations that the Torah supports accepting asylum seekers, and that they are doing the right thing by accepting Jewish asylum seekers.
• 50
  For more about the book, and its authorship, see; “Ha-Ḥinnukh.” Encyclopaedia Judaica.
• 51
  Trans. from Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018.
• 52
  See for instance, Abraham ben Levi Cuenque, a great kabbalistic and a Sabbatean author, in his book Avak Soferim, p. 113b. He discusses the students of Rabbi Akiva, and their death due to a lack of mutual respect and care. He uses the commandment to love a convert, as the prototype: “…that they would disrespect one another definitively is born from ego and arrogance, and our holy Torah has already accustomed to command us ‘You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.’ And similarly it says ‘you know the soul of the stranger, for you were strangers in the land of Egypt.’ And so too here, this is how they should have acted…”
• 53
  For more about him, see; “Babad, Joseph ben Moses.” Encyclopaedia Judaica.
• 54
  Regarding this incident, see Bnayahu’s Chida, p. 16. And see there, that Rabbi Azulai was not offended about him being offended, but for the honour of Israel.
• 55
  See; “Azulai, Ḥayyim Joseph David .” Encyclopaedia Judaica.
• 56
  See Ma’agal Tov, year 5514 (1754), 19th of tamuz (9th of July).
  His beautiful poetic writing is typical. He styled his sentences using biblical and talmudic terms and verses, including; I Samuel 1:16, Genesis 41:38, Shabbat 30a, 89a, and Judges 19:24.
• 57
  To read more about him, see; “DEICHES” Jewish Encyclopedia, and “Daiches.” Encyclopaedia Judaica.
• 58
  For more see; “PAPO, ELIEZER BEN ISAAC.” Jewish Encyclopedia.
• 59
  Ya’alzu hasidim, 210-220.
• 60
  Sefaria Community Translation.
• 61
  See about him, in the beginning of the book, Maase B’reshit, and see my tzadik.com, Rabbi Joseph Nissim ibn Adhan, and see catalog refaeli, it seems the book was printed at the very end of his life.
• 62
  Ma’ase Bereshit, Vol. 1, mitzvah 63.
  “Undoubtedly, included in this commandment is also, to love, dispense, and defend, any jew who is wandering from his place, and does not have acquaintances, and friends. One should have mercy on him, to support him, and help him, as this is the way of the Torah, to teach us good and upright morals. Moreover, we all are the children of one person. And “anyone who has compassion for God’s creatures will receive compassion from Heaven” (Shabbat 151b)… and it will be considered as a great mitzvah for him…”
• 63
  Ma’ase Bereshit, Vol. 4, mitzvah 697.
• 64
  It would seem that this is a part of a larger quote from a different source, but I can’t find it. I also saw this, in the same context, quoted by a tunisian rabbi, Chadad (1912-1980), in his book Shaagat Aryeh, p. 44. It criticizes the segregation of ashkenazim and sefardim, but includes some of the context which Rabbi Rozing mentioned, and ibn Adhan did not.
• 65
  He was ordained by major Lithuanian authorities, as well as by Rabbi Shlomo Menachem Mendel Chein, an esteemed Chabad rabbi. At the start of World War I, he helped refugees upon the request of Rabbi Sholom Dovber Schneersohn, and Rabbi Chaim Ozer Grodzinski. Similarly, he was endorsed for a rabbinic position, by Rabbi Menachem Mendel Zak (1871-1943), and Yosef Yitzchak Schneersohn. He also served as a rabbi of both chabad chasidim, and mitnagdim, simultaneously. So it seems that he had strong ties with Chabad, which makes it interesting, since he named Chabad.
  About him, see Pri Eitan, p. 125, toldat hagaon hamechaber, see also his Yemei Shnotai, the whole book, and specifically from p. 39. You can also see his wikipedia page.
  A close friend of mine who specializes in Chasidic sociology and history told me that severe poverty probably played a role in this, as hosting can be expensive, it is therefore possible that people would be reluctant to help those who belong to a different sect, and they would feel less of a responsibility.
• 66
  For more, see “Mitnaggedim .” Encyclopaedia Judaica. 
  “Since it was the personality and genius of Elijah b. Solomon Zalman the Gaon of Vilna (1720–1797) which gave the powerful impetus to the rise of the Mitnaggedim, this way of life became especially characteristic of Lithuanian Jewry.”
• 67
  Ma’adanei Shulchan o Matbe’ah Shel Avraham, Vol. 3, parashat vayera, p. 41.
• 68
  Mishneh Torah, Deot 6:4, Trans. by Eliyahu Touger, Moznaim Publishing.
• 69
  See however Rabbi Yosef Engel (1859–1920), Gilyonei ha-Shas, Avodah Zarah 64b, that this term (nichnas tachat kanfei hashechina) applies to a resident stranger also.
• 70
  For more about Rabbi Shneur Zalman of Liady see; Etkes, Immanuel. “Shneur Zalman of Liady.” YIVO Encyclopedia of Jews in Eastern Europe.
• 71
  Maimonides himself might also agree with this to some degree, as in a letter to a convert, he mentions this as an additional value for loving and not mistreating a convert: “A man who left his father (and mother and place of) birth, and the kingdom of his nation with their outstretched arm, and understood with the eye of his heart, and comes to connect to this nation, which is disgraced… the student of Abraham, who left his father and birthplace and turned to God…” See also earlier we mentioned that his son also shared this opinion.
  In Rabbi Alashvili’s Shua Harav, footnote 103 (I believe by Rabbi Levin), mentions Rashi as the source. See however, Pri Megodim, Eshel Avraham, Orach Chayim 156, SK 2, dibur hamatchil umah shekatav ahavat.
  And see there, in Alashvili’s Shua, in footnote 128, and brim 170, the argument is made, that perhaps the commandment does not apply as much regarding a convert who did not come from a foreign place. I however am not convinced about this.
• 72
  For more, see; “Israel Meir Ha-Kohen.” Encyclopaedia Judaica.
• 73
  Moving is included in loving a ger: Rabbi Samuel ben Abraham Laniado (17th-early 18th century); Rabbi Raphael Immanuel ben Abraham Ḥai Ricchi (1688–1743), Adderet Eliyahu, Vol. 2. Siman 19, in a responsum to prove to the nations from the Torah that they are doing the right thing by accepting Jewish asylum seekers; Keli Ḥemdah Bereshit, beginning of chayei sarah, sheni; Rabbi Abraham ben Israel of Brody (1749–1836), in Devar ha-Melekh, Vol. 1, gate 1, chapter 9, p. 15c; Rabbi Ẓevi Hirsch Kalischer (1795-1874), Zion (Journal), ANNO 5601 (1840-41), p. 139; Rabbi Yehuda Yudel ben Chaim Landau, Diglei Hodaya Vehamitzvah, (Originally published in 1865), Psalm 14, p. 30; Rabbi Zalman ben Ben-Zion Sorotzkin (1881–1966), quoted in Niv Yisrael, vayikra, kedoshim, 19:33; Rabbi Rachamim Buschris (1911-2005) Lev Rachav, exodus 22:20. See also; Rabbi Eliyahu Dov Halperin (b. 1860), Chemdat Yisrael, mitzvah 63-64.
  See also earlier footnote, for rabbis who hold this regarding not oppressing, but not regarding loving a ger.
• 74
  Rabbi Zilberstein considered this in Avnei Choshen, Vol. 3, p. 416, Chashukei Chemed, Brachot 7b. And see; Simchat Mordechai, p. 315, Rabbi Chaim Kanievsky was asked if Rabbi Kagan believed that being nice to any foreigner is included in the mitzvah, and Rabbi Kanievsky responded, “perhaps”.
• 75
  See; Avnei Choshen, Vol. 3, p. 416.
• 76
  Oholei Torah journal, rosh chodesh kislev 5766, p. 16.
• 77
  For more, see; “Ba’alei Teshuvah.” Encyclopaedia Judaica.
• 78
  Teshuvot Vehanhagot, Vol. 5, siman 322.
• 79
  Trans. from Targum Jerusalem, Deuteronomy 27:18, J. W. Etheridge, London, 1862.
• 80
  This is an innovative reading of the verse, the standard understanding is that we should not trick them, see for instance Rashi there: “This means: one who is blind (inexperienced) in a matter and one gives him bad advice.” However many also understand the verse to be talking literally, about misguiding or tricking, someone – a blind person (or traveler), see; Bekhor Shor, Deuteronomy 27:18; Abarbanel, Deuteronomy 27:14; Rabbi Judah ben Samuel Rosanes (1657-1727), Rabbi Elijah ben Solomon Abraham Ha-Kohen (1640–1729), Chut Shel Chesed, Deuteronomy 27:18; Mishneh la-Melekh, malve velove, chapter 4, halacha 6; Rabbi Moses David ben Samuel Valle (1696–1777), Deuteronomy 27:18; Joseph ben Moses Babad (1800-1874/5) Minḥat Ḥinnukh 232:4; Rabbi Baruch Ha-Levi Epstein (1860-1942), Torah Temimah, Leviticus 19:14; Rabbi Isser Yehuda Unterman (1886–1976), Shevet mi-Yhudah, Vol. 3, p. 329. 
  Similarly, many commentators understand the severity of this sin to be that it is done in secret, and therefore it will remain a secret, and he will not be held accountable, for instance the Ibn Ezra (Deuteronomy 27:19) writes, “it is not possible for the blind person to identify the one who led him astray.” He also writes like this in, Leviticus 19:14, many other biblical commentators also write like this, for instance; Chizkuni on Deut. there. It would seem that this only applies to the literal tricking of a blind person, as he can not see who did it, and not to giving bad advice, as the person will know who gave the bad advice, his ‘blindness’ would not prevent him from knowing that.
  And see Commentary on Sefer Hamitzvot of Rasag (Peral), Negative Commandments 53, that there is no need for a command for not putting a literal stumbling block, as it is already forbidden under the command of “lo tasim damim”. This is consistent if you do not repeat a commandment in the count because it applies specifically for some people, but for those who do, it is possible that the commandment is specific for people who are blind. Just like there is a specific commandment regarding converts, and see what he wrote there, quoted earlier.
  Similarly see Midrash Tehillim 146, “There is no greater pain and suffering than blindness… Similarly, the Lord commands the blind that there is no greater suffering than theirs. As it says (Deuteronomy 27:18), “Cursed is he who misleads the blind on the road.””
  Regarding our reading, see also M. Kasher, Torah Shlema, Vol. 24, p. 204. And see Peirush Yonatan, on the Targum Yonatan. See also; Nose Klei Y’honasan (Pinsky), Deuteronomy 27:18.
• 81
  In Mitzvat Haetza, from p. 95.
• 82
  We are commanded (Exodus 22:21) to “not ill-treat any widow or orphan”. This commandment can be understood as referring to all people who are like widows and orphans, in that they are unfortunate, or that they are weak and have misery. See Rashi, there, and see Chafetz Chaim, hakdama, lavin 15, in beer mayim chayim, that this refers to all people that are “umlal.” And see earlier, the Ibn ezra, who also extended it to all people, and see there the footnote with many more sources. Rabbi Epstein applies that logic to this commandment.
  Rabbi Epstein also cites Maimonides in Sefer HaMitzvot (Negative Commandments 270) saying, “He prohibited us from forsaking someone forlorn with a load.” Or in hilchot rotzeach (chapter 13, halacha 2), “One should not unload the animal and depart, leaving the wayfarer in panic.” I personally do not find these two sources compelling.
  As mentioned earlier, even if something is not halachically binding in a specific detail, we should still learn from it, as the commandments in the Torah teach us Jewish ethos. Same should apply here, and sama applies regarding the mitzvah of loving a convert, we could apply it to all vulnerable people, or those in misery, ‘umlal.’ We mentioned earlier quite a number of sources that apply it to many cases, and see Sichot Harav Tzvi Yehuda (Kook), Vol. 2 shemot, p. 255, and see there also regarding the deaf.
• 83
  See; Sefer HaChinukh 63; Chizkuni, Exodus 22:20, Bekhor Shor, Exodus 22:20 and the sources quoted in the footnotes when this was mentioned earlier.
• 84
  See Rabbi Phinehas Elijah Hurwitz (1765–1821), Sefer ha-Berit, Vol 2, maamar 13, chapter 28, he wrote about this at great length, and why it is wrong, and see also earlier in chapter 24, and see; Rabbi Shmarya Loeb Hurwitz, (1878-1938) Otsar ha-Torah, p. 139: “The nature which God set, is favor for one’s place by its residence, and that each person should love the land, and the country in which he was born, to the extent, that jews born in one country do not like their brothers from another as they should, since the love to ones country is rooted deep in his heart.” 
  In addition, Rabbi Efraim Zalmonovich (b. 1949), chadashot 88, p. 61, proved that our values oppose racism, based on this commandment, and particularly, that the command to remember that we were gerim in Egypt. 
  See also; Bartenura, Exodus 23:9, that they have a bad smell.
• 85
  For more about Rabbi Yosef Sha’ul Natanson, see; Gertner, Haim. “Natanson, Yosef Sha’ul.” YIVO Encyclopedia of Jews in Eastern Europe.
• 86
  Divre Sha’ul, mahadura tinyana, Vol. 2, Exodus 23:9: “The Torah commands us to ‘not oppress the ger’, as ‘you were gerim in Egypt.’ Rabbi Natansohn writes, that in his opinion the intention in this verse is, that we should recognize and known how hard it is for the ger (convert), as were an entire nation that were gerim (strangers) in Egypt, and suffered and experienced torment of a ger, even though the yoke of an individual ger is far greater. Or it could be saying, for we see openly, that the people of one country have hatred towards people from another country, and not because they wronged them, as the people never knew each other. The only reason for this dislike, is that it was put in the nature of the person, to only like the people of his country. This is why the Torah commanded us to love the convert, as he does not come from the Jewish race, and it is in the nature of the human heart to to hate him. This is why He says, ‘and you know the soul of the ger,’ meaning to say, you know this, since you were gerim in the land of Egypt, and where did all the resentment come from, given that you did not do anything to wrong them, other than that it is human nature?”
• 87
  Trans. from Bava Metzia 59b, The William Davidson Talmud (Koren – Steinsaltz).
• 88
  Rashi on Deuteronomy 10:19, and Leviticus 19:34.
• 89
  The continuation of the Talmudic passage would indicate so: “this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.” Similarly, see beginning of Tractate Gerim chapter 4: “Do not say to him, ‘Yesterday you were worshipping Bel, Ḳores and Nebo, and till now pig’s flesh was between your teeth, and now you stand up and speak with me!’ And whence [do I learn] [not] to wrong him? He can retort, For ye were strangers in the land of Egypt? Hence R. Nathan used to say: Do not taunt your neighbour with the blemish which you yourself have.”
• 90
  And see; Moses David ben Samuel Valle (1696–1777), Avodat Hakodesh, vayikra, p. 213: “It takes the convert time until he loses his previous habits, and he adopts to the new proper way of living. His actions cause him to be disliked by all those that see him. This is why the merciful One warned about him, to forgive his abhorrent behaviors which come from his bad roots, and from the hardships of his conversion, and this is the meaning of ‘since you were strangers in Egypt.’”
  Rashi on Kiddushin 82a, commenting on the Talmud stating regarding ‘anyone who has professional dealings primarily with women’ that ‘suro ra’, he explains, that means, “his practice and company are bad.” Rabbi Baruch Ha-Levi Epstein (1860-1942), in his Torah Temimah on Exodus 22:20, applies this Rashi to ‘suro sa’ in our context, understanding it to mean that his previous bad habits, nature is still in him. [See also Musaf ha-Aruch, sar, he also connects the two.]
• 91
  See; Otzar Harabanim (Friedman), p. 108, 5049.
• 92
  See also, Riva on Torah, Leviticus 19:34. And see; Rabbi Abraham ben Jacob Saba (d. c. 1508),Tzror HaMor, Exodus 22:15; Rabbi Isaiah ben Abraham Ha-Levi Horowitz (d. 1630), Shenei Luhot ha-Berit, parashat kedoshim, torah or, 21.
• 93
  Rabbi David ben Aharon Hakohen Rapoport (17th century), Ben Hei Hei, p. 84d. And see; Rabbi Moses Sofer (1762-1839), Chatam Sofer, exodus 22:20, that the commandment was not to mistreat the ‘erev rav’ (mixed multitude), and the assumption would be, that given that they cause so much trouble to the jews, it would not be prohibited to mistreat them, this is why the Torah commands to not mistreat even these gerim.
• 94
  See; Rabbi Baruch Ha-Levi Epstein (1860-1942), Torah Temimah, Exodus 22:20.
• 95
  See for instance; Siftei Chakhamim, Exodus 23:9, “This means that] once he strays from the path [of the Torah], he cannot be [easily] persuaded to return.”; Rabbi Jacob Naumburg (18th century), Naḥalat Ya’aḳob on Tractate Gerim 4:2.
  Sefer ha-Chinuch 63, understands there to be a concern that “the convert might return to his deviance out of anger over the disgraces.” Rabbi David Moshe Avraham (1680-1745), Markevet Hamishnah on Mechilta, mishpatim, parasha 18, believed it was because of anguish and bad life quality, he could be upset about the length it took to convert, or bad life quality, which always causes someone to go crazy.
• 96
  See also; Rabbi Samuel ben Isaac Uceda (b. c. 1540), Iggeret Shemu’el, Ruth 2:13.
• 97
  See; Perushim Upsakim Lerabbeinu Avvigdor Tzarfati, psak 105. And see; Tosafot Hashalem, Vol. 8, and Torah Shlema, Vol. 19, on Exodus 23:9.
• 98
  See also, Moses David ben Samuel Valle (1696–1777), Deuteronomy 10:19, p. 125.
• 99
  To read more about him, see; Scholem, Gershom; Idel, Moshe “Luria, Isaac ben Solomon.” Encyclopaedia Judaica.
• 100
  For this, and the following paragraphs, see for instance, Likkutei Torah Nevi’im Uketuvim, psalm 84.
• 101
  See for instance; Sefer HaMitzvot, Negative Commandments 46.
• 102
  And see also, in Sefer Halikutim, ki tetze, siman 21, discussing the mitzvah of eshet yefat toar, that this is why the person has a desire to be with a noon-Jewish woman, to elevate a specific spark from the nation this woman belongs to, and that is connected to this man particularly.
• 103
  Trans. from Pesachim 87b, The William Davidson Talmud (Koren – Steinsaltz).
• 104
  See; Rabbi Ḥayyim Joseph David Azulai (1724-1806), Chomat Anakh, Leviticus 19:34. And see Rabbi Elijah ben Solomon Abraham Ha-Kohen (1640–1729), Yado Bakol, p. 82d, who adds that if elevating these sparks is so important, that it is worth going into exile and suffer great pain for this convert, we ought to treat him well. He understands the verse to be saying, this is why you were strangers in Egypt.