Deuteronomy 23:8 - Love converts, remember Egypt

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Hebrew Text

לֹא־תְתַעֵב אֲדֹמִי כִּי אָחִיךָ הוּא לֹא־תְתַעֵב מִצְרִי כִּי־גֵר הָיִיתָ בְאַרְצוֹ׃

English Translation

Thou shalt not abhor an Edomite; for he is thy brother: thou shalt not abhor a Miżrian; because thou wast a stranger in his land.

Transliteration

Lo-teta'eiv Adomi ki achicha hu, lo-teta'eiv Mitzri ki-ger hayita be'artzo.

Hebrew Leining Text

לֹֽא־תְתַעֵ֣ב אֲדֹמִ֔י כִּ֥י אָחִ֖יךָ ה֑וּא לֹא־תְתַעֵ֣ב מִצְרִ֔י כִּי־גֵ֖ר הָיִ֥יתָ בְאַרְצֽוֹ׃

Parasha Commentary

Prohibition Against Abhorring Edomites and Egyptians

The verse (Devarim 23:8) commands the Jewish people not to despise two nations—Edomites and Egyptians—despite their historical conflicts with Israel. The Torah provides distinct reasons for each prohibition, rooted in familial ties and gratitude.

Edomites: "For He is Your Brother"

Rashi explains that the Edomites descend from Esav (Esau), the brother of Yaakov (Jacob), making them literal relatives of the Jewish people. Despite Esav's adversarial relationship with Yaakov, the Torah emphasizes the enduring bond of brotherhood. The Ramban (Nachmanides) adds that this mitzvah teaches us to temper judgment with compassion, even toward those with whom we have historical tensions.

Midrashic Insight: The Sifrei notes that while Edom oppressed Israel during the Second Temple period (e.g., Roman rule), the Torah still forbids blanket hatred toward them as a people.
Halachic Application: The Rambam (Hilchos Melachim 6:4) rules that while intermarriage with Edomites is prohibited, they may convert and join the Jewish people fully.

Egyptians: "For You Were a Stranger in Their Land"

Rashi highlights the paradox here: although the Egyptians later enslaved Bnei Yisrael, the Torah commands gratitude for their initial hospitality. The Sforno elaborates that this mitzvah teaches hakaras hatov (recognition of kindness)—even partial or temporary kindness must be acknowledged.

Limitations: The Talmud (Sanhedrin 91b) clarifies that this prohibition applies only to Egyptians of later generations, not those who participated in the oppression.
Moral Lesson: The Kli Yakar emphasizes that this verse warns against collective punishment; individuals should not be judged solely by their nation’s past actions.

Broader Ethical Principles

The Sefer HaChinuch (Mitzvah 562) derives from this verse the importance of balancing justice with mercy. Even nations with complicated histories toward Israel deserve measured treatment, reflecting the Torah’s nuanced approach to human relationships.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yevamot 76b

The verse is discussed in the context of the permissibility of converting Edomites and Egyptians, with the Talmud interpreting the prohibition against abhorring them as allowing their conversion after a certain number of generations.

📖 Sanhedrin 94a

The verse is referenced in a discussion about the treatment of Edomites and Egyptians, emphasizing the importance of not harboring hatred towards them due to historical connections.

Frequently Asked Questions

Q: Why does the Torah say not to hate an Edomite?
A: The Torah commands not to hate an Edomite because they are descendants of Esav (Esau), who was the brother of Yaakov (Jacob) – making them relatives of the Jewish people (Devarim 23:8). Rashi explains that despite historical conflicts, the Torah reminds us of this familial bond to discourage baseless hatred.

Q: Why does the Torah tell us not to hate Egyptians?
A: The Torah instructs us not to hate Egyptians because the Jewish people lived as strangers in Egypt for many years (Devarim 23:8). Rambam (Hilchot De'ot 6:4) teaches that we must recognize the kindness of hosting us, even if they later oppressed us. This teaches gratitude and balanced perspective.

Q: What lesson can we learn from this verse today?
A: This verse teaches us to avoid blanket hatred, even toward nations with whom we have complicated histories. The Talmud (Megillah 10b) states that when the Egyptians drowned in the Red Sea, the angels weren't permitted to sing full praises – showing Divine restraint in judgment. We must emulate this balanced approach in our relationships.

Q: Does this mean we must love Edomites and Egyptians?
A: The verse prohibits hatred, but doesn't command love. The Ramban (Devarim 23:8) explains it sets boundaries for proper conduct – we shouldn't bear irrational hatred, especially considering our shared history. The Sforno adds that this applies even when conflicts arise, teaching us to judge fairly.

Q: How does this apply to how we treat converts today?
A: Just as the Torah reminds us of our experience as strangers in Egypt to cultivate empathy, the Talmud (Bava Metzia 59b) derives that we must be especially sensitive to converts. The Midrash (Shemot Rabbah 1:35) notes that many Egyptians eventually joined the Jewish people during the Exodus – showing the power of positive influence over time.