Talk about pressure!
This fascinating scenario comes to us from the Yalkut Shimoni on Torah 745, a compilation of rabbinic teachings and interpretations of the Hebrew Bible. It paints a vivid picture of a moment of crisis and offers a surprising perspective on the role of converts in the community.
The story begins with God instructing Moses to comfort the disheartened Israelites after they've been punished for their sins. God's surprising solution? Words of Torah! Specifically, the passage in Numbers 15:2-3 about bringing fire offerings to God when they enter the land. "Speak to the Children of Israel, When you come to the land of your settlement, which I am giving to you, and you make a fire-offering to the Lord..."
But here's where it gets interesting. According to the Yalkut Shimoni, this instruction sparks a major argument between the Israelites and the converts living among them. Why? Because the converts felt like second-class citizens. God immediately intervenes, asking Moses, "Why are they making this quarrel?! Did I not write for you all, in My Torah, “The congregation shall have one law and the stranger residing among you the same law … one Torah and one justice” (Num 15:15,16)." It's a powerful reminder that everyone is equal under the law.
And then, the text dives into an analysis of different types of converts. It describes three distinct categories, each with its own motivations and challenges.
First, there's the convert who's "completely like a non-Jew." This is someone who converts for all the wrong reasons – perhaps enticed by the food, the holidays, and the sense of community, but without truly embracing the values and beliefs of Judaism. The Yalkut Shimoni says they might even continue to eat non-kosher food in their homes, thinking they can have the best of both worlds. But when this person "turns from the proper path," they receive punishment – "for his own good," the text clarifies, "to save him from what he is doing." The Holy One, blessed be He, then instructs Israel: "My children, just as he loved you, so you must love him." Referencing Deuteronomy 10:19, "And you shall love the convert."
Then there's the convert who's "similar to a donkey." Ouch! This is someone who converts primarily to marry a Jewish woman. While the motivation might be love, it's not necessarily rooted in a genuine desire to connect with Judaism. Again, if this convert strays, punishment awaits, but with the same loving intention: to guide them back. And the instruction to Israel? "My children, just as he sought comfort from you, so shall give him comfort." Echoing Exodus 22:20, "And the convert you shall not oppress."
Finally, we have the convert who's "just like Abraham our forefather." This is the ideal. This person actively seeks out the truth, exploring different cultures and religions. When they see the goodness of the Jewish people and recognize the divine presence, the Shechina, they choose to convert out of a sincere desire to connect with God. Referencing Isaiah 56:3, "Let no convert who has joined himself to the LORD say, ‘The LORD will surely exclude me from his people.’"
What's so striking about this passage is its nuanced understanding of human motivation. It acknowledges that people come to Judaism for different reasons, some more noble than others. But it also emphasizes the importance of welcoming and supporting all converts, regardless of their initial intentions.
It makes you wonder, doesn't it? How do we, as a community, live up to this ideal? How do we create a space where converts feel truly embraced, regardless of their background or motivations? And how do we balance the need for standards and expectations with the compassion and understanding that are at the heart of our tradition? It's a question worth pondering, a challenge worth embracing, and a journey we're all on together.