Migrants

Notable Sources

All Sources

Kindness to Strangers

TANAKH

The Torah commands us to treat strangers with kindness and empathy, reminding us of our own historical experience as strangers in Egypt. The book of Exodus, the second book of the Torah, intersperses the narrative of the Israelites' journey with commandments, including the moral imperative to treat strangers fairly.

You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.

Exodus 22:20

The Consequences of Leaving the Holy Land

MIDRASH

Even those with distinguished ancestors are not spared from consequences when they leave the Holy Land. The early 20th-century text, Ein Yaakov, recounts the punishment of Elimelech, Machlon, and Kilyon for emigrating from Israel during a famine.

(Fol. 91) R. Simon b. Jochai used to say that Elimelech, Machlon and Kilyon were the great men and the leaders of their generation, and they were punished only because they emigrated from Palestine, as it is said (Ruth 1, 19) All the city was in commotion about them, and people said, "Is this Naomi?" What did they mean by their question, Is this Naomi? R. Isaac said: "They wanted to see what had become of Naomi, who emigrated from the land of Israel?" R. Isaac said again: "The same day on which Ruth reached the land of Israel, the wife of Boaz died…

Ein Yaakov (Glick Edition), Bava Batra 5:38

The Paradox of Abraham's Identity

HALAKHAH

Abraham's dual identity as both a 'stranger' and a 'resident' in Hebron presents a fascinating paradox that has puzzled biblical commentators for generations. This text delves into the complexities of Abraham's purchase of the Cave of Machpelah, a pivotal event in Jewish history, and explores the inherent contradictions in his status.

Scripture records the dialogue between Abraham and the inhabitants of Hebron which preceded purchase of the Cave of Machpelah. Abraham describes his status by declaring, "ger ve-toshav anokhi imakhem—I am a stranger and a resident among you" (Gen. 23:4). The biblical commentaries almost without exception struggle with the obvious contradiction inherent in this terminology. If one is a toshav, one is not a ger. If one is a ger, one is not a toshav If a person is a stranger, he is not a permanent resident…

Contemporary Halakhic Problems, Vol II, Part II, Chapter IX Judea and Samaria, Settlement and Return 8

Loving the Migrant as Yourself

SECOND TEMPLE

Philo of Alexandria emphasizes the profound command to love and integrate migrants as deeply as oneself, fostering a unified community. Philo, a Hellenistic Jewish philosopher, harmonizes Jewish theology with Greek philosophy, reflecting the Jewish diaspora's engagement with surrounding cultures.

[103] He commands all members of the nation to love the incomers, not only as friends and kinsfolk but as themselves both in body and soul: in bodily matters, by acting as far as may be for their common interest; in mental by having the same griefs and joys, so that they may seem to be the separate parts of a single living being which is compacted and unified by their fellowship in it.

On the Virtues 20:2

Halakhic Perspectives on Migration

HALAKHAH

The historical context of halakhic discussions on migration provides insight into how Jewish law and identity have evolved through significant periods such as the exile from Spain, the Holocaust, and the modern ingathering of exiles to Israel. Rabbi Sharon Shalom's work explores the unique customs and halakhic perspectives of the Beta Israel community, offering a rich tapestry of Jewish history and law.

Such weighty questions have been widely discussed in the halakhic literature, particularly during the periods of expulsion and migration of populations, such as the exile from Spain and in recent generations after the Holocaust, and, at the other end of the spectrum, after the public miracle of the ingathering of the exiles to our Holy Land.

From Sinai to Ethiopia, Foreword by Rabbi Dr Daniel Sperber 4

The Special Affection for Converts

MIDRASH

Converts to Judaism are given special affection and protection by God, reflecting their diverse motivations and ultimate dedication to God's holy name. The Otzar Midrashim, a 20th-century collection of rabbinic commentaries, explores the multifaceted nature of converts and the high regard in which they are held.

One Torah... (Exodus 12:49). And it is written "You shall not eat any carcass; you shall give it to the stranger in your gates and he shall eat it" (Deuteronomy 14:21). You find the Holy One Blessed Be He shows affection for converts and commands about them everywhere. And here He says to give the carcass to the stranger? Rabbi Bunai said in the name of Rabbi Nehorai: In forty-eight places the Holy One Blessed Be He warned about converts, and commanded them [correspondingly] in forty-eight places about idolatry..…

Otzar Midrashim, Midrash Shnei Ketuvim 1:6

The Tragedy of the Spanish Expulsion

REFERENCE

The expulsion of Jews from Spain and Portugal in 1492 was a catastrophic event that led to immense suffering, loss, and forced conversions. Rabbi Yechiel Heilprin’s 18th-century chronicle, Seder HaDorot, provides a detailed account of these historical events and their impact on the Jewish community.

In the year 5252 (1492 CE), Ferdinand, the king of Spain (see above 172), and his wife Isabella waged war against the Ishmaelites in Grenada and conquered it. And upon their return, they commanded all of the Jews of his kingdom within a short period to leave their lands, Castile, Navarre, Catalonia, Aragon, Grenada, and Sicily. And the residents of Toledo said that they were not present at the death of the [Christian] messiah. As it is written by a very early governor on a large stone in the city square that the Jews in Toledo did not leave from there at the time of the building of the second…

Seder HaDorot, Almanac 5252:1

The Return to Zion

TANAKH

The return of the exiled Judeans to Zion marked a significant historical and political shift, driven by Cyrus' decree, which allowed for the rebuilding of the Temple and the establishment of Judah as a defined political area called Yehud. Rabbi Adin Steinsaltz's modern translation and commentary on the Hebrew Bible provides a clear and engaging account of this pivotal moment in Jewish history.

(Ezra 1:1–2:70)
The Return to Zion from Babylonia following Cyrus' Decree
The book of Ezra does not begin with the story of Ezra himself, but with the history of the exiles’ return to Zion. It can be assumed that the exiled Judeans living in Babylonia were aware of the condition of the Land of Israel. They knew that for better or for worse, the surrounding nations had not conquered Judah, and that areas of the land were in ruins due to neglect. They also knew that despite some conflict on the borders, the inhabitants of Jerusalem and other settlements had not been exiled…

Steinsaltz Introductions to Tanakh, Ezra, Section Preface 1

Forced Migration of the Israelites

TANAKH

The forced deportation of the Israelites by the Assyrian king is a significant historical event that highlights migration due to external compulsion. The biblical book of Kings II recounts the events leading to the destruction of the northern kingdom of Israel and the subsequent exile of its people.

and the king of Assyria deported the Israelites to Assyria. He settled them in Halah, along the Habor [and] the River Gozan, and in the towns of Media.

II Kings 18:11

God's Justice for the Vulnerable

COMMENTARY

God actively defends and provides for the vulnerable, emphasizing divine impartiality and justice. Rabbi Jonathan Sacks, in his essays on the weekly Torah portion, explores how Deuteronomy highlights God's care for the fatherless, the widow, and the stranger.

For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the stranger residing among you, giving them food and clothing. (Deut. 10:17–18)

Covenant and Conversation; Numbers; The Wilderness Years, Pinchas, Lessons of a Leader 19

The Human Side of Migration

SECOND TEMPLE

The personal and familial struggles of Elimelech, Naomi, and their family during a time of famine offer a poignant look at the human experiences and decisions in the context of migration. Josephus, in his historical work 'Antiquities of the Jews,' recounts the story of Ruth, emphasizing the individual human experiences amidst broader historical events.

How Under Eli's Government Of The Israelites Booz Married Ruth, From Whom Came Obed The Grandfather Of David.
1. Now after the death of Samson, Eli the high priest was governor of the Israelites. Under him, when the country was afflicted with a famine, Elimelech of Bethlehem, which is a city of the tribe of Judah, being not able to support his family under so sore a distress, took with him Naomi his wife, and the children that were born to him by her, Chillon and Mahlon, and removed his habitation into the land of Moab…

The Antiquities of the Jews 5:9:1

Divine Guidance in the Migration of the Patriarchs

LITURGY

The migration of the patriarchs was not merely a series of historical events but a divinely guided journey that shaped the destiny of the Jewish people. The Passover Haggadah recounts how God led Abraham, multiplied his descendants, and orchestrated the movements of Jacob and his children to Egypt.

But I took your father Abraham from beyond the river,
and I led him all the way across the land of Canaan,
and I multiplied his offspring and gave him Isaac.
And to Isaac I gave Jacob and Esau,
and I gave Esau Mount Seir as an inheritance,
WHILE JACOB AND HIS CHILDREN WENT DOWN TO EGYPT.”’

Pesach Haggadah, Magid, In the Beginning Our Fathers Were Idol Worshipers 2

The Premeditated Journey of Abraham

KABBALAH

The Torah’s specific linguistic choice in describing Abraham's departure underscores the continuity and premeditation of his migration. The Zohar, a foundational work of Jewish mysticism, delves into the esoteric meanings behind the Torah's language.

SO ABRAM WENT AS THE LORD HAD SPOKEN TO HIM, ETC. Said R. Eleazar: ‘It is not written “and Abram went forth”, but simply “Abram went”; the first step was “going forth”, as it is written, “and they went forth (vayez’u) from Ur of the Chaldees” (Gen. 11, 31), but the second step was “going”, corresponding to God’s command “Go (lech) thou” (Ibid. 12, 1).

Zohar, Lech Lecha 8:49

Supporting Migrants

MUSAR

Migrants are often far from home and feeling dejected, making it crucial to provide them with physical and emotional support. Rabbi Asher ben Yechiel, in his halachic work Orchot Chaim, emphasizes the mitzvah of hachnasat orchim (hospitality) and the importance of comforting and providing for travelers.

Do not fail to give them provisions for their journeys. Accompany them on their way, and comfort them for they are far from home and dejected..

Orchot Chaim L'HaRosh 4:6

Empathy for the Stranger

TALMUD

The moral lesson of not highlighting others' flaws that one might also possess is timeless and universally relevant. The Talmud, in Tractate Gerim, emphasizes the importance of treating converts with respect and kindness, reflecting the broader Jewish value of empathy.

And a stranger [ger] shalt thou not wrong, neither shalt thou oppress him: you shall not wrong him in speech or oppress him in money dealings. 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.

Tractate Gerim 4:1

Ethics of Treating Strangers

JEWISH THOUGHT

The Torah commands us to treat strangers with the same fairness and love as native-born individuals. Eliezer Berkovits, a 20th-century Jewish philosopher, explores the ethical treatment of neighbors and strangers, emphasizing fairness in business, timely payment of wages, and equal treatment.

Ye shall not steal; neither shall ye deal falsely, nor lie one to another. And ye shall not swear by My name falsely…. Thou shalt not oppress thy neighbor, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning … and if a stranger sojourn with thee in your land, ye shall not do him wrong. The stranger that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself…. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure.

Major Themes in Modern Philosophies of Judaism, CHAPTER 2; Franz Rosenzweig's Philosophy of Judaism 2:10

New Year Greeting, Hebrew Publishing Company, 1909, Gift of Judith Zabar, The Jewish Museum, New York.

Relatedראו גם

Refugees