Christian anti-Semitisim has created the myth of the wandering Jew, perpetual stranger unable to take root anywhere. To a certain extend it is true that, in the Bible, wandering characterizes the people of God. What was wrong was to view this wandering as a sign of punishment. In fact, in the Bible, wandering is a sign of election, the sign of the people of God as such, as consecrated to a God who is always beyond settled situations and who always calls to meet Him there beyond.
Deuteronomy made of the sojourners a central theme of the Bible (Deut 10,18-19); they are a pointer to God’s love (“God loves the sojourner”), the touchstone of the real biblical justice (“love the sojourner”) and this is because they constitute a standing reminder of a fundamental feature of Israel’s history (“you were sojourners”). The stranger is situated at the focal point of the theodicy, ethic and history of the people of God.
 Cf. J. S. Kaminsky, “Loving One’s (Israelite) Neighbour: Election and Commandment in Leviticus 19,” Interpretation: A Journal of Bible and Theology, Vol. 62, no. 2, Union Theological Seminary, Virginia, (2008), 123-132, 123-127.
 Cf. L. Legrand, Unity and Plurality: Mission in the Bible, (E. Tr. R. R. Barr), Ishvani Publication, Pune, (1992), 33.
 Cf. F. Crusemann, “‘You Know the Heart of a Stranger’ (Exodus 23.9): A Recollection of the Torah in the Face of New Nationalism and Xenophobia,” Concilium: Migrants and Refugees, Vol.4, SCM Press, London, (1993), 95-109, 97-98.