The Torah commands in Parashat Ekeb (Debarim 10:9), “Va’ahabtem Et Ha’ger Ki Gerim Heyitem Be’eretz Misrayim” – “You shall love the foreigner, for you were foreigners in the land of Egypt.” This verse establishes the Biblical command to show love and respect to converts. The Torah already earlier commanded showing love and respect for all members of the Jewish Nation, in the famous verse, “Ve’ahabta Le’re’acha Kamocha” (“You shall love your fellow as yourself” – Vayikra 19:18). The word “Re’acha” (“your fellow”) clearly includes converts, as indicated in Parashat Yitro, where the Torah refers to Yitro, a convert, with the term “Re’ehu” (“Va’yish’alu Ish Le’re’ehu Le’shalom” – Shemot 18:7). Nevertheless, the Sefer Ha’hinuch explains, the Torah added a separate command to love converts, requiring us to go out of our way to show them a special degree of love, affection and respect. Similarly, the Torah issues a separate command not to cheat a convert in commerce (“Ve’ger Lo Toneh” – Shemot 22:20), even though there is already a general prohibition against cheating any fellow Jew. A separate command was introduced in order to impress upon us the need to exercise particular care when dealing with converts, who are especially vulnerable. Explaining the reason behind this Misva, the Sefer Ha’hinuch writes that as G-d has chosen us to be a special, sacred nation, we are expected to conduct ourselves in an especially sensitive and compassionate manner, such that people are impressed and uplifted by our behavior. Therefore, we are to show special love and kindness to those who decided to leave their families, their communities and their backgrounds to join our nation and bask in the presence of the Shechina. When other nations see us giving special respect to foreigners who chose to join Am Yisrael, they will have esteem for the Jewish Nation. Moreover, by extending warmth and kindness to foreigners, we become worthy of Hashem’s blessings, because, in the words of the Sefer Ha’hinuch, “Ha’toba Mitpashetet Be’tobim” – “Goodness spreads to the good.” Included in this command is a prohibition against reminding a convert about his past as a pagan. The Torah formulates this command similarly to the command to love G-d – “Ve’ahabta Le’re’acha Kamocha” – impressing upon us the importance of this Misva and the extent to which we are required to show converts love and respect. The Rambam, in one of his published responsa, goes so far as to say that the obligation to respect converts is, in a sense, greater than the obligation to respect one’s parents. He notes that although the Torah commands us to respect and have reverence for our parents, it never commands loving our parents, whereas the Torah does require us to love converts. This suggests that, at least in some sense, we have a greater obligation toward converts than we have toward our parents. This Misva applies in all times and places, and to both men and women. One who inflicts any sort of harm upon a convert – whether it’s physical harm, emotional harm, or financial harm – is in violation of this Biblical command. The Sefer Ha’hinuch writes that this law is relevant not only in its narrow application, as requiring showing love to converts, but also more broadly, requiring us to give special attention and show special concern to all foreigners. When people arrive from other communities and other places, and they naturally feel uncomfortable, we are obligated to try to make them feel at ease, and we must certainly avoid exacerbating their feelings of discomfort. This is included in the obligation to love converts. As cited earlier, the Torah commands loving the convert “for you were foreigners in the land of Egypt.” Our nation is familiar with the experience of being foreigners suffering mistreatment and oppression, and, as such, we are expected to be especially sensitive to the plight of vulnerable foreigners. When we encounter a newcomer, or a visitor from a different region, we are to