תניא רבי אליעזר הגדול אומר מפני מה הזהירה תורה בל"ו מקומות ואמרי לה במ"ו מקומות בגר מפני שסורו רע
It has been taught: R. Eliezer the Great said: Why did the Torah warn against [the wronging of] a proselyte in thirty-six, or as others say, in forty-six, places? Because he has a strong inclination to evil.<span class="x" onmousemove="('comment',' So Rashi in Hor. 13a. Jast.: because his original character is bad — into which evil treatment might cause him to relapse.
');"><sup>24</sup></span> What is the meaning of the verse,<i> Thou shalt neither wrong a stranger, nor oppress him; for ye were strangers in the land of Egypt</i>? It has been taught: R. Nathan said: Do not taunt your neighbour with the blemish you yourself have.<span class="x" onmousemove="('comment',' Thus be translates the verse: Do not wrong a proselyte by taunting him with being a stranger to the jewish people seeing that ye yourselves were strangers in Egypt.
');"><sup>25</sup></span>
Sefer HaChinukh
By way of this idea that I have raised for you, my son - through it, will I explain to you a certain homelitical teaching, which is in the end of the chapter [entitled] HaZahav in Bava Metzia 59b, regarding the story of Rabbi Eliezer the Great and the "oven of Achnai," which bewilders all who hear it. They said there, "Rabbi Natan met Eliyahu, etc. He said to him, 'What did the Holy One, Blessed be He, do in that hour?' He said to him, 'He smiled and said, "My sons have vanquished Me..."'" - meaning that the Holy One, blessed be He, was happy that His sons were walking in the way of the Torah and its commandment, to incline after the many. And that which He said, "My sons have vanquished Me," God forbid that there is any victory before Him, blessed be He. Rather, the explanation about this idea is that in the debate of Rabbi Eliezer with his colleagues, the truth was with Rabbi Eliezer; and like the words of the heavenly voice (bat kol) that decided like him. But even though the truth was with him about this - because of his greater analysis over his colleagues - they could not completely fathom his opinion. And [so] they did not want to concede to him even after the heavenly voice; and they brought a proof from the law set in the Torah that commanded us to always go after the many - whether they say the truth or whether they are mistaken. And about this was the response of the Creator, blessed be He, "My sons have vanquished Me." Meaning, since they turned away from the true path - for Rabbi Eliezer had surmised the truth about this - and they came upon him from the power of the Torah commandment that I commanded them to always listen to the majority; if so, one must nonetheless concede to them this time - like their words - that the truth be absent. And behold, it is as if the Master of truth was defeated.
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