Ger (Sojourner)

Moses extends the covenant to all of Israel, “from the hewer of your wood to the drawer of your water” (Deut 29). The midrash connects this group with the Gibeonites of Joshua 9, creating an anachronism which later rabbinic commentators try to resolve.

As a historical commemoration, Passover is tied to a specific date. Nevertheless, the Torah gives a make-up date for bringing the offering a month later. Gerim, non-Israelites living among Israelites as equals, are also allowed to bring this offering, even though it wasn’t their ancestors who were freed. How do we make sense of these anomalies?  

The precept וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ “you shall love your neighbor as yourself” in Leviticus, is one of many action-oriented commandments focused on Israelite social cohesion. Only in Late Antique Jewish and early Christian sources, did the rule take on a transcendent role as the principle in which all of the Torah is encompassed.

Deuteronomy directs male landowners to bring the first fruits and recite a declaration. The Rabbis distinguish between the two parts of this commandment, including everyone in the bringing of the produce and excluding Levites, converts, and women only from the declarations. Eventually, even this exclusion largely falls by the wayside.

The story of the half-Israelite half-Egyptian man’s cursing God highlights the larger concerns of Parashat Emor regarding the rights of gerim(strangers) and the need to maintain the holiness of the camp.

A postmodern look at Parashat Ekev’s view on God’s role in politics, the challenge of monotheism in biblical times, and the relative positions of Israel and her neighbors in God’s eyes.