The geir who resides among you shall be like the native-born among you, and you must love him like yourself, since you were geirim in the land of Egypt. (Leviticus/Vayikra 19:34)
geir (גֵר) = immigrant, resident alien. (Plural = geirim, גֵרִים.)
We must love our neighbors like ourselves not only when they are from our own people, but also when they are immigrants, strangers from another land; God says so in last week’s Torah portion, Kedoshim.1
Native-born citizens are sometimes prejudiced against immigrants, in the Torah as well as in the world today. This week’s Torah portion, Emor (“Say”), ends with the case of a blasphemer. The writer of this section mentions that the blasphemer is an outsider, the child of an intermarriage.
The son of an Israelite woman and an Egyptian man went out among the Israelites, and the son of the Israelite woman and an Israelite man quarreled in the camp. (Leviticus 24:10)2
For the rest of the story multiethnic man is called “the son of the Israelite woman”, reminding the reader that his father is not an Israelite and implying that he therefore has a lower status. The other man is called simply “the Israelite”.
And the son of the Israelite woman blasphemed, and he treated the name of God with contempt. And they brought him to Moses … (Leviticus 24:11)
Moses waits for God to tell him the penalty, and God says the blasphemer should be stoned:
“And speak to the Israelites, saying: Anyone who treats his God with contempt must carry his guilt. And whoever blasphemes against the name of God must certainly be put to death. The whole assembly must definitely stone him, whether geir or native-born; for his blaspheming the name, he must be put to death. (Leviticus 24:15-16)
Despite the writer’s bias against the blasphemer’s mixed parentage, God clarifies that the death penalty applies to anyone who desecrates God’s name, immigrant or native. God generalizes:
“One law must be for all of you, whether geir or native-born, because I, God, am your God.” (Leviticus 24:22)
As I draft the conclusion of my book on moral psychology in Genesis, I am noticing how the book of Genesis addresses intermarriage. Abraham makes his steward swear:
“… that you will not take a wife for my son from the daughters of the Canaanites among whom I am living. Instead, you must go to my land and my homeland, and [there] you will take a wife for my son, for Isaac.” (Genesis 24:3-4)
He is probably discriminating against the Canaanites because of their religion. The Arameans in Abraham’s hometown of Charan may well worship more than one god, but at least they recognize a god with the same four-letter personal name as Abraham’s God.3
Abraham’s steward brings a bride back from Charan: Rebecca, Abraham’s grandniece; and Abraham’s son Isaac marries her.
Isaac and Rebecca want brides from Charan for their sons, too, but their firstborn son, Esau, disappoints them.
And Esau was forty years old, and he took as a wife Yehudit, daughter of Beiri the Hittite, and Basmat, daughter of Eylon the Hittite. And they made the spirits of Isaac and Rebecca bitter. (Genesis 26:34)
After the tension between Esau and his brother Jacob has escalated until Esau is contemplating fratricide, Rebecca tells Isaac:
“I am disgusted with my life because of the Hittite women. If Jacob takes a wife from the Hittite women like these, why should I go on living?” (Genesis 27.46)
Isaac gets the hint. He summons Jacob and says:
“You must not take a wife from the daughters of Canaan. Get up, go to Padan of Aram4 to the house of Betu-eil, your mother’s father, and take yourself a wife from there, from the daughters of Lavan, your mother’s brother.” (Genesis 28:1-2)
Jacob leaves at once for Charan, fleeing from his angry brother Esau. He marries both of Lavan’s daughters, and he takes their maidservants (who presumably share the family’s religion) as concubines. Yet he shows no concern over the religious affiliations of the women that his own twelve sons marry.
On his deathbed Jacob adopts two of his many grandsons so they will inherit equal shares with his sons. These two are Menasheh and Efrayim, the children of Jacob’s son Joseph and Joseph’s Egyptian wife, Asnat. Menasheh and Efrayim, like the blasphemer in the Torah portion Emor, are half Israelite and half Egyptian. But like God, Jacob does not discriminate against them. He is not even concerned that their mother will alienate them from his and Joseph’s religion, though Asnat is the daughter of an Egyptian priest of On! 5
In fact, Jacob concludes the adoption ritual by declaring:
“Through you Israel will give blessings, saying: My God place you like Efrayim and Menasheh.” (Genesis 48:20)
This sentence is commonly interpreted as referring to the amity between the two brothers, and later their eponymous tribes, despite the placement of Efrayim (the younger brother) as the dominant one—both in Jacob’s adoption ritual and in the politics of the tribes of the Kingdom of Israel. But it could also mean that both sons and both tribes were a blessing for the Israelites, despite their mixed Israelite and Egyptian heritage.
May we all judge people by their deeds rather than their origins. And may we all recognize the blessings that come to us from immigrants and from the children of multiethnic couples.
- You must not take vengeance nor bear a grudge against the children of your people; you must love your neighbor like yourself. (Leviticus 19:18)
- For more on the possible cause of the quarrel, see my post Emor: Blasphemy.
- Genesis 24:50-51.
- “Paddan of Aram” is a name for the region of Mesopotamia that includes Charan.
- Genesis 41:45.