(מח) וְכִֽי־יָג֨וּר אִתְּךָ֜ גֵּ֗ר וְעָ֣שָׂה פֶסַח֮ לַיהוָה֒ הִמּ֧וֹל ל֣וֹ כָל־זָכָ֗ר וְאָז֙ יִקְרַ֣ב לַעֲשֹׂת֔וֹ וְהָיָ֖ה כְּאֶזְרַ֣ח הָאָ֑רֶץ וְכָל־עָרֵ֖ל לֹֽא־יֹ֥אכַל בּֽוֹ׃ (מט) תּוֹרָ֣ה אַחַ֔ת יִהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃
(48) If a stranger who dwells with you would offer the passover to the LORD, all his males must be circumcised; then he shall be admitted to offer it; he shall then be as a citizen of the country. But no uncircumcised person may eat of it. (49) There shall be one law for the citizen and for the stranger who dwells among you.
(י) וְי֙וֹם֙ הַשְּׁבִיעִ֔֜י שַׁבָּ֖֣ת ׀ לַיהוָ֣ה אֱלֹהֶ֑֗יךָ לֹֽ֣א־תַעֲשֶׂ֣֨ה כָל־מְלָאכָ֡֜ה אַתָּ֣ה ׀ וּבִנְךָֽ֣־וּ֠בִתֶּ֗ךָ עַבְדְּךָ֤֨ וַאֲמָֽתְךָ֜֙ וּבְהֶמְתֶּ֔֗ךָ וְגֵרְךָ֖֙ אֲשֶׁ֥֣ר בִּשְׁעָרֶֽ֔יךָ
(10) but the seventh day is a sabbath of the LORD your God: you shall not do any work—you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements.
(יד) וְכִֽי־יָג֨וּר אִתְּכֶ֜ם גֵּ֗ר וְעָ֤שָֽׂה פֶ֙סַח֙ לַֽיהוָ֔ה כְּחֻקַּ֥ת הַפֶּ֛סַח וּכְמִשְׁפָּט֖וֹ כֵּ֣ן יַעֲשֶׂ֑ה חֻקָּ֤ה אַחַת֙ יִהְיֶ֣ה לָכֶ֔ם וְלַגֵּ֖ר וּלְאֶזְרַ֥ח הָאָֽרֶץ׃ (פ)
(14) And when a stranger who resides with you would offer a passover sacrifice to the LORD, he must offer it in accordance with the rules and rites of the passover sacrifice. There shall be one law for you, whether stranger or citizen of the country.
(יד) וְכִֽי־יָגוּר֩ אִתְּכֶ֨ם גֵּ֜ר א֤וֹ אֲשֶֽׁר־בְּתֽוֹכְכֶם֙ לְדֹרֹ֣תֵיכֶ֔ם וְעָשָׂ֛ה אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַיהוָ֑ה כַּאֲשֶׁ֥ר תַּעֲשׂ֖וּ כֵּ֥ן יַעֲשֶֽׂה׃ (טו) הַקָּהָ֕ל חֻקָּ֥ה אַחַ֛ת לָכֶ֖ם וְלַגֵּ֣ר הַגָּ֑ר חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם כָּכֶ֛ם כַּגֵּ֥ר יִהְיֶ֖ה לִפְנֵ֥י יְהוָֽה׃ (טז) תּוֹרָ֥ה אַחַ֛ת וּמִשְׁפָּ֥ט אֶחָ֖ד יִהְיֶ֣ה לָכֶ֑ם וְלַגֵּ֖ר הַגָּ֥ר אִתְּכֶֽם׃ (פ)
(14) And when, throughout the ages, a stranger who has taken up residence with you, or one who lives among you, would present an offering by fire of pleasing odor to the LORD—as you do, so shall it be done by (15) the rest of the congregation. There shall be one law for you and for the resident stranger; it shall be a law for all time throughout the ages. You and the stranger shall be alike before the LORD; (16) the same ritual and the same rule shall apply to you and to the stranger who resides among you.
(לג) וְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃ (לד) כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר ׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃
(33) When a stranger resides with you in your land, you shall not wrong him. (34) The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself, for you were strangers in the land of Egypt: I the LORD am your God.
(יז) וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יח) דַּבֵּ֨ר אֶֽל־אַהֲרֹ֜ן וְאֶל־בָּנָ֗יו וְאֶל֙ כָּל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אִישׁ֩ מִבֵּ֨ית יִשְׂרָאֵ֜ל וּמִן־הַגֵּ֣ר בְּיִשְׂרָאֵ֗ל אֲשֶׁ֨ר יַקְרִ֤יב קָרְבָּנוֹ֙ לְכָל־נִדְרֵיהֶם֙ וּלְכָל־נִדְבוֹתָ֔ם אֲשֶׁר־יַקְרִ֥יבוּ לַיהוָ֖ה לְעֹלָֽה׃ (יט) לִֽרְצֹנְכֶ֑ם תָּמִ֣ים זָכָ֔ר בַּבָּקָ֕ר בַּכְּשָׂבִ֖ים וּבָֽעִזִּֽים׃
(17) The LORD spoke to Moses, saying: (18) Speak to Aaron and his sons, and to all the Israelite people, and say to them: When any man of the house of Israel or of the strangers in Israel presents a burnt offering as his offering for any of the votive or any of the freewill offerings that they offer to the LORD, (19) it must, to be acceptable in your favor, be a male without blemish, from cattle or sheep or goats.
(לה) וְכִֽי־יָמ֣וּךְ אָחִ֔יךָ וּמָ֥טָה יָד֖וֹ עִמָּ֑ךְ וְהֶֽחֱזַ֣קְתָּ בּ֔וֹ גֵּ֧ר וְתוֹשָׁ֛ב וָחַ֖י עִמָּֽךְ׃
(35) If your kinsman, being in straits, comes under your authority, and you hold him as though a resident alien, let him live by your side:
(יז) כִּ֚י יְהוָ֣ה אֱלֹֽהֵיכֶ֔ם ה֚וּא אֱלֹהֵ֣י הָֽאֱלֹהִ֔ים וַאֲדֹנֵ֖י הָאֲדֹנִ֑ים הָאֵ֨ל הַגָּדֹ֤ל הַגִּבֹּר֙ וְהַנּוֹרָ֔א אֲשֶׁר֙ לֹא־יִשָּׂ֣א פָנִ֔ים וְלֹ֥א יִקַּ֖ח שֹֽׁחַד׃ (יח) עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה׃ (יט) וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
(17) For the LORD your God is God supreme and Lord supreme, the great, the mighty, and the awesome God, who shows no favor and takes no bribe, (18) but upholds the cause of the fatherless and the widow, and befriends the stranger, providing him with food and clothing.— (19) You too must befriend the stranger, for you were strangers in the land of Egypt.
“You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt” (Exodus 22:20) The rabbis interpreted this to mean that you may not oppress a ger toshav either verbally or monetarily (Maimonides, Hilchot Mechirah 14:15-16; Shulchan Aruch Choshen Mishpat 228:2).
Gerim must rest on Shabbat, exactly like Jews (Exodus 20:10; 23:12).
Gerim may collect the gleanings (leket) from the field, alongside of poor Israelites (Lev. 23:22).
Gerim must be treated equally in a court of law (Deut. 1:16 and cf. Lev. 24:22; Numbers 35:15).
Gerim may eat from the tithe exactly like the widow and the orphan (Deut. 14:29).
Gerim who are day laborers may not be abused. You must pay them their wages on the same day (Deut. 24:14-15).
Gerim must rest on Shabbat, exactly like Jews (Exodus 20:10; 23:12).
Gerim may collect the gleanings (leket) from the field, alongside of poor Israelites (Lev. 23:22).
Gerim must be treated equally in a court of law (Deut. 1:16 and cf. Lev. 24:22; Numbers 35:15).
Gerim may eat from the tithe exactly like the widow and the orphan (Deut. 14:29).
Gerim who are day laborers may not be abused. You must pay them their wages on the same day (Deut. 24:14-15).
Requirements of Gerim:
Gerim must not eat hametz during Pesach (Exodus 12:19).
Gerim must “afflict their souls” and refrain from work on Yom Kippur (Lev. 16:29).
Gerim must not worship other Gods (Lev. 17:8-9).
Gerim must not eat blood, just like Israelites (Lev. 17:10).
Leviticus 18 lists an entire series of sexual prohibitions and concludes that they apply both to the citizen and to the ger (Lev. 18:26).
Gerim may not sacrifice their children to Molech (Lev. 20:1-5).
Gerim may not curse God (Lev. 24:16).
Gerim who become ritually impure must be purified (Numbers 19:10).
Gerim may not commit murder (Numbers 35:15 ff.)
Gerim must not eat hametz during Pesach (Exodus 12:19).
Gerim must “afflict their souls” and refrain from work on Yom Kippur (Lev. 16:29).
Gerim must not worship other Gods (Lev. 17:8-9).
Gerim must not eat blood, just like Israelites (Lev. 17:10).
Leviticus 18 lists an entire series of sexual prohibitions and concludes that they apply both to the citizen and to the ger (Lev. 18:26).
Gerim may not sacrifice their children to Molech (Lev. 20:1-5).
Gerim may not curse God (Lev. 24:16).
Gerim who become ritually impure must be purified (Numbers 19:10).
Gerim may not commit murder (Numbers 35:15 ff.)
(ט) יְהוָ֤ה ׀ שֹׁ֘מֵ֤ר אֶת־גֵּרִ֗ים יָת֣וֹם וְאַלְמָנָ֣ה יְעוֹדֵ֑ד וְדֶ֖רֶךְ רְשָׁעִ֣ים יְעַוֵּֽת׃
(9) The LORD watches over the stranger; He gives courage to the orphan and widow, but makes the path of the wicked tortuous.
(ו) וּבְנֵ֣י הַנֵּכָ֗ר הַנִּלְוִ֤ים עַל־יְהוָה֙ לְשָׁ֣רְת֔וֹ וּֽלְאַהֲבָה֙ אֶת־שֵׁ֣ם יְהוָ֔ה לִהְי֥וֹת ל֖וֹ לַעֲבָדִ֑ים כָּל־שֹׁמֵ֤ר שַׁבָּת֙ מֵֽחַלְּל֔וֹ וּמַחֲזִיקִ֖ים בִּבְרִיתִֽי׃ (ז) וַהֲבִיאוֹתִ֞ים אֶל־הַ֣ר קָדְשִׁ֗י וְשִׂמַּחְתִּים֙ בְּבֵ֣ית תְּפִלָּתִ֔י עוֹלֹתֵיהֶ֧ם וְזִבְחֵיהֶ֛ם לְרָצ֖וֹן עַֽל־מִזְבְּחִ֑י כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃
(6) As for the foreigners Who attach themselves to the LORD, To minister to Him, And to love the name of the LORD, To be His servants— All who keep the sabbath and do not profane it, And who hold fast to My covenant— (7) I will bring them to My sacred mount And let them rejoice in My house of prayer. Their burnt offerings and sacrifices Shall be welcome on My altar; For My House shall be called A house of prayer for all peoples.”
איזהו גר תושב כל שקיבל עליו בפני ג' חברים שלא לעבוד עבודת כוכבים דברי ר"מ וחכ"א כל שקיבל עליו שבע מצות שקבלו עליהם בני נח אחרים אומרים אלו לא באו לכלל גר תושב אלא איזהו גר תושב זה גר אוכל נבילות שקבל עליו לקיים כל מצות האמורות בתורה חוץ מאיסור נבילות
Who is a ger toshav? Any [Gentile] who takes upon himself in the presence of three haverim not to worship idols. Such is the statement of R. Meir; but the Sages declare: Any [Gentile] who takes upon himself the seven precepts which the sons of Noah undertook; and still others maintain: These do not come within the category of a ger toshav; but who is a ger toshav? A proselyte who eats of animals not ritually slaughtered, i.e., he took upon himself to observe all the precepts mentioned in the Torah apart from the prohibition of [eating the flesh of] animals not ritually slaughtered.
ולא והתניא ר"מ אומר מנין שאפילו נכרי ועוסק בתורה שהוא ככהן גדול ת"ל (ויקרא יח, ה) אשר יעשה אותם האדם וחי בהם כהנים ולוים וישראלים לא נאמר אלא אדם הא למדת שאפילו נכרי ועוסק בתורה הרי הוא ככהן גדול אמרי אין מקבלים עליהן שכר כמצווה ועושה אלא כמי שאינו מצווה ועושה דא"ר חנינא גדול המצווה ועושה יותר ממי שאינו מצווה ועושה:
But didn't we learn: Rabbi Meir said: How do we know that even a non-Jew who is involved in Torah is like a High Priest? For we learned: “that a person should perform them and live by them (Leviticus 18:5),” it does not say, “priests,” or “Levites,” or “Israelites,” but rather “a person,” so we learn that even a non-Jew who is involved in Torah is like a High Priest! It was said in response: They do not get a reward like one who is commanded to perform and obeys, but rather like one who is not commanded to perform, for Rabbi Chanina said: One who is commanded and performs the commandments is greater than one who is not commanded and performs the commandments anyway.
Yevamot 47, bids us to explain to the aspirant how hard it is to be a Jew – explain a few of the easy mitzvoth and some of the more difficult ones. i.e. the ethical agricultural mitzvoth is used as an example. Tell the essence of who we are.
“Our Rabbis taught: If at the present time a man desires to become a proselyte, he is to be addressed as follows: 'What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions'? If he replies, 'I know and yet am unworthy', he is accepted forthwith, and is given instruction in some of the minor and some of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: 'Be it known to you that before you came to this condition, if you had eaten suet you would not have been punishable with kareth, if you had profaned the Sabbath you would not have been punishable with stoning; but now were you to eat suet you would be punished with kareth; were you to profane the Sabbath you would be punished with stoning'. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, 'Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much. If he accepted, he is circumcised forthwith. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate ablution, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones. When he comes up after his ablution he is deemed to be an Israelite in all respects.”
“Our Rabbis taught: If at the present time a man desires to become a proselyte, he is to be addressed as follows: 'What reason have you for desiring to become a proselyte; do you not know that Israel at the present time are persecuted and oppressed, despised, harassed and overcome by afflictions'? If he replies, 'I know and yet am unworthy', he is accepted forthwith, and is given instruction in some of the minor and some of the major commandments. He is informed of the sin [of the neglect of the commandments of] Gleanings, the Forgotten Sheaf, the Corner and the Poor Man's Tithe. He is also told of the punishment for the transgression of the commandments. Furthermore, he is addressed thus: 'Be it known to you that before you came to this condition, if you had eaten suet you would not have been punishable with kareth, if you had profaned the Sabbath you would not have been punishable with stoning; but now were you to eat suet you would be punished with kareth; were you to profane the Sabbath you would be punished with stoning'. And as he is informed of the punishment for the transgression of the commandments, so is he informed of the reward granted for their fulfillment. He is told, 'Be it known to you that the world to come was made only for the righteous, and that Israel at the present time are unable to bear either too much prosperity. or too much suffering'. He is not, however, to be persuaded or dissuaded too much. If he accepted, he is circumcised forthwith. Should any shreds which render the circumcision invalid remain, he is to be circumcised a second time. As soon as he is healed arrangements are made for his immediate ablution, when two learned men must stand by his side and acquaint him with some of the minor commandments and with some of the major ones. When he comes up after his ablution he is deemed to be an Israelite in all respects.”
(ג) וְלֹ֥א תִתְחַתֵּ֖ן בָּ֑ם בִּתְּךָ֙ לֹא־תִתֵּ֣ן לִבְנ֔וֹ וּבִתּ֖וֹ לֹא־תִקַּ֥ח לִבְנֶֽךָ׃ (ד) כִּֽי־יָסִ֤יר אֶת־בִּנְךָ֙ מֵֽאַחֲרַ֔י וְעָבְד֖וּ אֱלֹהִ֣ים אֲחֵרִ֑ים וְחָרָ֤ה אַף־יְהוָה֙ בָּכֶ֔ם וְהִשְׁמִידְךָ֖ מַהֵֽר׃
(3) You shall not intermarry with them: do not give your daughters to their sons or take their daughters for your sons. (4) For they will turn your children away from Me to worship other gods, and the LORD’s anger will blaze forth against you and He will promptly wipe you out.
(ד) תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב׃
(4) When Moses charged us with the Teaching As the heritage of the congregation of Jacob.
ואר"ל עובד כוכבים ששבת חייב מיתה שנא' ויום ולילה לא ישבותו ואמר מר אזהרה שלהן זו היא מיתתן אמר רבינא אפי' שני בשבת
Resh Lakish also said: A heathen who keeps a day of rest, deserves death, for it is written (Gen. VIII, 22), And a day and a night they shall not rest, and a master has said: Their prohibition is their death sentence. Rabina said: Even if he rested on a Monday.
Maimonides in the Mishneh Torah (Tefillin 10:8) says the following about contact with a Torah:
כל הטמאין ואפילו נדות ואפילו כותי מותר לאחוז ספר תורה ולקרות בו, שאין דברי תורה מקבלין טומאה
All those who are impure, even a menstruant or a cuthean, may take hold of a Torah and read from it for a Torah cannot contract impurity.
כל הטמאין ואפילו נדות ואפילו כותי מותר לאחוז ספר תורה ולקרות בו, שאין דברי תורה מקבלין טומאה
All those who are impure, even a menstruant or a cuthean, may take hold of a Torah and read from it for a Torah cannot contract impurity.
(לג) וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃
(33) You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of him who shed it.
(לג) ולא תחניפו.לֹא תַרְשִׁיעוּ, כְּתַרְגּוּמוֹ — "וְלָא תְחַיְבוּן":
(33) ולא תחניפו means AND YE SHALL NOT [MAKE THE LAND] WICKED, as it is translated in the Targum: לא תחיבון.
Sotah 41b
THE SYNAGOGUE-ATTENDANT TAKES A TORAH-SCROLL AND HANDS IT TO THE SYNAGOGUE-PRESIDENT. Is it to be deduced from this that honour may be paid to a disciple in the presence of his master?1 — Abaye said: [No]; all this was done for the purpose of honouring the king.
THE KING STANDS AND RECEIVES IT, BUT READS SITTING. KING AGRIPPA STOOD AND RECEIVED IT AND READ STANDING. [Since it is stated that] he stands, it follows that he had been sitting. But a Master has said: In the Temple-court the kings of the House of David alone were allowed to sit; as it is said: Then David the king went in, and sat before the Lord, and he said etc.!2 — It is as R. Hisda declared: [This occurred] in the Court of Women, and here also [with the reading by the king] it was in the Court of Women. FOR WHICH ACT THE SAGES PRAISED HIM. Since they praised him, it follows that he acted rightly; but R. Ashi has said: Even according to him who maintains that when a Nasi3 forgoes the honour due to him one may avail himself of the permission, when a king forgoes the honour due to him one may not avail himself of the permission; as it is said: Thou shalt set a king over thee4 — that his authority5 may be over thee! — It is different [with the fulfilment of] a precept.6
WHEN HE REACHED 'THOU MAYEST NOT PUT [etc.]'. A Tanna taught in the name of R. Nathan: At that moment7 the enemies of Israel8 made themselves liable to extermination, because they flattered Agrippa. R. Simeon b. Halafta said: From the day the fist of flattery prevailed, justice became perverted, conduct deteriorated, and nobody could say to his neighbour, 'My conduct is better than yours'.
THE SYNAGOGUE-ATTENDANT TAKES A TORAH-SCROLL AND HANDS IT TO THE SYNAGOGUE-PRESIDENT. Is it to be deduced from this that honour may be paid to a disciple in the presence of his master?1 — Abaye said: [No]; all this was done for the purpose of honouring the king.
THE KING STANDS AND RECEIVES IT, BUT READS SITTING. KING AGRIPPA STOOD AND RECEIVED IT AND READ STANDING. [Since it is stated that] he stands, it follows that he had been sitting. But a Master has said: In the Temple-court the kings of the House of David alone were allowed to sit; as it is said: Then David the king went in, and sat before the Lord, and he said etc.!2 — It is as R. Hisda declared: [This occurred] in the Court of Women, and here also [with the reading by the king] it was in the Court of Women. FOR WHICH ACT THE SAGES PRAISED HIM. Since they praised him, it follows that he acted rightly; but R. Ashi has said: Even according to him who maintains that when a Nasi3 forgoes the honour due to him one may avail himself of the permission, when a king forgoes the honour due to him one may not avail himself of the permission; as it is said: Thou shalt set a king over thee4 — that his authority5 may be over thee! — It is different [with the fulfilment of] a precept.6
WHEN HE REACHED 'THOU MAYEST NOT PUT [etc.]'. A Tanna taught in the name of R. Nathan: At that moment7 the enemies of Israel8 made themselves liable to extermination, because they flattered Agrippa. R. Simeon b. Halafta said: From the day the fist of flattery prevailed, justice became perverted, conduct deteriorated, and nobody could say to his neighbour, 'My conduct is better than yours'.
Brit Ger Toshav (Covenant of a Resident Stranger)
I, ___________________________ of my own free will without coercion or without being in conflict with any other personal religious orientation, wish to become a ger toshav of the Jewish People. I understand that the privileges, obligations and commitments of a ger toshav are the following:
1. To be a non-Jewish member of the Jewish community, unreservedly committed to the perpetuation of Judaism in my personal home life.
2. To be able to participate equally in all aspects of Jewish life and traditions as would a Jewish person except that I may not formally represent Jewish people in the performance of a religious practice, hold office in the Jewish community, nor be a voting member of the Jewish community.
3. To maintain a purely Jewish home environment without the influences of other religious traditions in the home.
4. To raise any children I may have as Jews and to bring them into the covenant Jewish peoplehood according to Jewish tradition and to help educate them in the formation of their Jewish identity.
5. To participate actively in the Jewish life of my home and community.
6. To learn about Jewish life and traditions so that I may participate actively in my Jewish home and communal life.
7. To be bound to this covenant as long as my home life and/or children live within the influence of the Jewish community.
Ger Toshav __________________________
Witness_____________________________
Witness_____________________________
I, ___________________________ of my own free will without coercion or without being in conflict with any other personal religious orientation, wish to become a ger toshav of the Jewish People. I understand that the privileges, obligations and commitments of a ger toshav are the following:
1. To be a non-Jewish member of the Jewish community, unreservedly committed to the perpetuation of Judaism in my personal home life.
2. To be able to participate equally in all aspects of Jewish life and traditions as would a Jewish person except that I may not formally represent Jewish people in the performance of a religious practice, hold office in the Jewish community, nor be a voting member of the Jewish community.
3. To maintain a purely Jewish home environment without the influences of other religious traditions in the home.
4. To raise any children I may have as Jews and to bring them into the covenant Jewish peoplehood according to Jewish tradition and to help educate them in the formation of their Jewish identity.
5. To participate actively in the Jewish life of my home and community.
6. To learn about Jewish life and traditions so that I may participate actively in my Jewish home and communal life.
7. To be bound to this covenant as long as my home life and/or children live within the influence of the Jewish community.
Ger Toshav __________________________
Witness_____________________________
Witness_____________________________
From Ritual Well
Rabbi Myron Kinberg z"l has used the biblical concept of ger toshav to deal with the issue of mixed marriage. Rabbi Kinberg, in a lengthy article, describes his initial refusal to officiate at mixed marriages and his growing discomfort with his response. Ultimately, he changed his policy and decided to officiate at mixed marriages where the non-Jewish partner met the criteria of a ger toshav. In the Bible, a ger toshav (resident stranger) was a non-Jew who dwelt among the Jewish people and followed Jewish practice without actually converting to Judaism. Rabbi Kinberg argues that it is appropriate to reinstate this category and to use it, where applicable, in the case of mixed marriage. He defines criteria for a ger toshav including: a commitment to a Jewish home life, participation in Jewish life and tradition, and raising future children as Jews. Rabbi Kinberg recognizes that such a marriage does not have halakhic (Jewish legal) validity. For this reason he does not use a ketubah, but rather a brit nisuin (covenant of marriage) and he changes the traditional wedding vows to read, "ke-Orekh Haim Yehudim," "according to the ways of life of the Jewish people," as opposed to the traditional "ke-dat Moshev'Yisrael," "according to the law of Moses and Israel."
Brit Nisuin (Covenant of Marriage)
On the__________ day of the week, the ______day of _______since the creation of the world as we reckon time here in____________________, the Bride__________________________ daughter of __________________ and the groom _________________ son of __________________________ promised to sanctify their relationship as husband and wife. They have come under the hupah in order to establish a Jewish home according to the traditions of Moses and Israel. To insure the sanctity of their relationship will be linked to the sanctity of Judaism and the Jewish people in their home and communal life, the _____________, ___________________________ has vowed to become a ger toshav, as defined by the attached Covenant of Ger Toshav.
Therefore, the groom and bride have also promised each other to strive throughout their lives to achieve an openness which will enable them to share their thoughts, their feelings, and their experiences, to be sensitive at all times to each other's needs; to attain mutual intellectual, emotional, physical, and spiritual fulfillment and to work for the perpetuation of Judaism and of the Jewish People in their home, in their family life, and in their communal endeavors.
This marriage has been authorized also by the civil authorities of____________________________. It is valid and binding.
Witness__________________ Bride______________________ Witness__________________ Groom_____________________
Rabbi_______________________________
Rabbi Myron Kinberg z"l has used the biblical concept of ger toshav to deal with the issue of mixed marriage. Rabbi Kinberg, in a lengthy article, describes his initial refusal to officiate at mixed marriages and his growing discomfort with his response. Ultimately, he changed his policy and decided to officiate at mixed marriages where the non-Jewish partner met the criteria of a ger toshav. In the Bible, a ger toshav (resident stranger) was a non-Jew who dwelt among the Jewish people and followed Jewish practice without actually converting to Judaism. Rabbi Kinberg argues that it is appropriate to reinstate this category and to use it, where applicable, in the case of mixed marriage. He defines criteria for a ger toshav including: a commitment to a Jewish home life, participation in Jewish life and tradition, and raising future children as Jews. Rabbi Kinberg recognizes that such a marriage does not have halakhic (Jewish legal) validity. For this reason he does not use a ketubah, but rather a brit nisuin (covenant of marriage) and he changes the traditional wedding vows to read, "ke-Orekh Haim Yehudim," "according to the ways of life of the Jewish people," as opposed to the traditional "ke-dat Moshev'Yisrael," "according to the law of Moses and Israel."
Brit Nisuin (Covenant of Marriage)
On the__________ day of the week, the ______day of _______since the creation of the world as we reckon time here in____________________, the Bride__________________________ daughter of __________________ and the groom _________________ son of __________________________ promised to sanctify their relationship as husband and wife. They have come under the hupah in order to establish a Jewish home according to the traditions of Moses and Israel. To insure the sanctity of their relationship will be linked to the sanctity of Judaism and the Jewish people in their home and communal life, the _____________, ___________________________ has vowed to become a ger toshav, as defined by the attached Covenant of Ger Toshav.
Therefore, the groom and bride have also promised each other to strive throughout their lives to achieve an openness which will enable them to share their thoughts, their feelings, and their experiences, to be sensitive at all times to each other's needs; to attain mutual intellectual, emotional, physical, and spiritual fulfillment and to work for the perpetuation of Judaism and of the Jewish People in their home, in their family life, and in their communal endeavors.
This marriage has been authorized also by the civil authorities of____________________________. It is valid and binding.
Witness__________________ Bride______________________ Witness__________________ Groom_____________________
Rabbi_______________________________