Rambam writes that all those who reject idolatry and adopt monotheism are students of Avraham and members of the Abrahamic household. Jewish peoplehood is not purely biological; it has a distinctly ideological component. From that ideological perspective, Avraham fathered every convert in Jewish history. “After you enter under the wings of the shechinah and come to God, there is no difference between us and you at all.” This formulation moves away from a conception of an inherent biological superiority shared by Jews. If that would be the case, even conversion would not create absolute equality, a position adopted by R. Yehuda haLevi in his Kuzari (1:27). Rambam disagrees, seeing any differences between Jews and gentiles as the product of historical choices and not due to genetic makeup. Once the gentile converts, no differences remain. In the last part of the letter, Rambam returns to evaluation of the convert. Ovadiah had debated his teacher regarding the halachic status of Islam. In the course of that discussion, the teacher had insulted Ovadiah. Rambam writes harshly about the teacher who seems to have forgotten how adamant the Torah is about not oppressing the ger. He eloquently praises someone who leaves the comfort of the environment they grew up with to join a persecuted people for the sake of a religious ideal. He also makes the fascinating point that the Torah commands love for converts (Vaykira 10:19) but not for parents or prophets. Obviously, all things being equal, a person should love his or her parents but the Divine word does not make such love mandatory while it does do so regarding the convert.I imagine Ovadiah eagerly awaiting a response from the Great Eagle, R. Moshe ben Maimon. When the courier brought it, that letter must have filled Ovadiah with joy and comfort. Rambam both answered his religious questions and comforted him on a personal level. The grand intellectual was also a man of kindness and sympathy.