דף נושא: גיור

(4) Loving a convert who has come to nestle under the wings of the Shechinah [fulfills] two positive commandments: one for he is [also] included among the "neighbors" [whom we are commanded to love] and one because he is a convert and the Torah (Deuteronomy 10:19) states: "and you shall love the converts."[Thus, God] has commanded us concerning the love of a convert just as He has commanded us concerning loving Himself as [Deuteronomy 11:1] states: "and you shall love God, your Lord." The Holy One, blessed be He, Himself, loves converts as [Deuteronomy 10:18] states: "and He loves converts."

(16) But Ruth replied, “Do not urge me to leave you, to turn back and not follow you. For wherever you go, I will go; wherever you lodge, I will lodge; your people shall be my people, and your God my God. (17) Where you die, I will die, and there I will be buried. Thus and more may the LORD do to me if anything but death parts me from you.”

(1) NOR THY STRANGER THAT IS WITHIN THY GATES. In line with the plain meaning of Scripture, “the stranger of the gate” is always the geir toshav, who came to dwell in “the gates of our cities” and has taken upon himself the Seven Laws of the Noachides. It is he who is called “the stranger who eats the unlawfully-slaughtered animal,” of whom Scripture says, thou mayest give it to the stranger that is within thy gates, that he may eat it. Therefore, the commandment [prohibiting work on the Sabbath] was not directed to him so that Scripture would be saying: “Do not do any work on it, the home-born or the stranger.” Instead, it is we who are commanded that he do no work for our benefit, just as [we are commanded about] our minors and the cattle, but this commandment is not incumbent upon him and he may do work for himself on the Sabbath. The verse which states, so that the son of thy handmaid, and the stranger, may rest, speaks of the righteous proselyte who has become Jewish and embraced our Torah, which has commanded him concerning the Sabbath and all the rest of the commandments as well, as He has said, One law and one ordinance shall be both for you, and for the stranger that sojourneth with you;both for the stranger, and for him that is born in the land.However, we have found in the words of our Rabbis that they have interpreted it in the opposite manner. Thus they have said that by way of the plain meaning of Scripture, thy stranger that is within thy gates means the righteous proselyte, and ceasing from work [on the Sabbath] is incumbent upon him as it is upon us. The verse, so that the son of thy handmaid, and the stranger, may rest, includes the uncircumcised geir toshav. The Rabbis’ intent in so explaining the verses is that first, [i.e., right here in the Ten Commandments], “the stranger” warned is the proselyte who has been circumcised, who is obligated in the observance of the Sabbath as we are. The second verse — [further, 23:12] — includes the uncircumcised [geir toshav]. Therefore, he is likened there to the cattle, as the verse says, that thine ox and thine ass may have rest, and the son of thy handmaid, and the stranger, may rest. Thus He commanded us concerning the resting of all of them alike that they should not work for us, but they may do [work] for themselves if they so wish. Similarly, the servant and the stranger mentioned in the Ten Commandments are alike, being obligated in the observance of all laws of the Sabbath as we are, even as He has said, that thy manservant and thy maidservant may rest as well as thou.

(2) When a person comes to convert, say to him, "What did you see that motivated you to come to convert? If you know that Israel, in this time, that the Jewish people are oppressed, eroded, (The words are from "Why is your strong one overthrown?" -Jer. 46:15) insane, and suffering. If he says, I know this and I will still become a part of your people, receive him immediately and tell him the principles of the faith, that God is one and idol worship is forbidden, and tell him a lot about this, and teach him a few of the lighter mitzvot and a few of the more stringent mitzvot, and teach him about some of the punishments of the mitzvot, as it says, "Before you came to learn this, if you ate the forbidden fat, you would not be punished with excommunication, you transgressed Shabbat and you were not punished with stoning; but now, if you eat forbidden food, you will be punished with excommunication; and if you transgress Shabbat you will be punished with stoning." Don't say too much about this, and don't get too specific either. And when you teach him about the punishment of the mitzvot, also teach him about the rewards of the mitzvot and teach him that in the doing of certain mitzvot that will merit life in the world to come. There isn't a complete righteous person, rather a master of wisdom, that does the mitzvot and understands them. And say to him: "You should know that the world to come is hidden from the righteous, who are Israel. As for what you see that Israel is in distress in this world, because it is not granted them to receive the abundance of good things in this world like other peoples, lest their hearts should be indulged loftily and they should go astray and squander the reward of the world to come. But God didn't bring to them too much destruction, so that they would not observe. Rather, all of the idolators stand. And you explicate this idea so that he feels the dearness of it. If he receives this, circumcise him immediately and wait until he is fully healed, and afterwards, immerse him without a barrier. (Some say that you cut or shave his hair and you cut his fingernails and his toenails before immersion.) And three learned scholars stand at his back and teach him some of the light mitzvot and some of the more stringent mitzvot a second time, and he stands in the water. And if it is a woman, women sit her in the water up to her neck and the beit din is outside and they teach her some of the easy mitzvot and some of the more stringent mitzvot and she sits in the water and afterwards, she immerses before them and they turn their faces and leave in order that they do not see her when she is getting out of the water, and they bless the immersion after she comes out of the water. And once he has immersed, it is as if he is a Jew, but if he goes astray, he is like an apostate Jew - he is still sanctified, and his marriage is sanctified.

§ It was stated that amora’im disagreed over the following issue: If a man had children when he was a gentile and he subsequently converted, Rabbi Yoḥanan said: He has already fulfilled the mitzva to be fruitful and multiply, and Reish Lakish said: He has not fulfilled the mitzva to be fruitful and multiply. Rabbi Yoḥanan said he has fulfilled the mitzva to be fruitful and multiply, as he already had children. And Reish Lakish said he has not fulfilled the mitzva to be fruitful and multiply, as the legal status of a convert who just converted is like that of a child just born, and it is considered as though he did not have children. The Gemara comments: And they follow their regular line of reasoning, as it was stated: If one had children when he was a gentile and he subsequently converted, Rabbi Yoḥanan said: He does not have a firstborn with regard to inheritance, i.e., the first son born to him after his conversion does not inherit a double portion, as this man already had “the first of his strength” (Deuteronomy 21:17), the Torah’s description of the firstborn in this context, before he converted. And Reish Lakish said: He does have a firstborn with regard to inheritance, as the legal status of a convert who just converted is like that of a child just born.

(2) R. Simeon the son of Lakish declared: A proselyte is more precious in the sight of the Holy One, blessed be He, than those who stood at the foot of Sinai. Why is this so? If those who stood at the foot of Mount Sinai had not experienced the thunder, the flames, the lightning, the quaking of the mountain, and the sound of the shofarot, they would not have accepted the yoke of the Kingdom of Heaven upon themselves, whereas the proselyte, who witnessed none of these things, makes himself acceptable to the Holy One, blessed be He, and receives upon himself the yoke of the Kingdom of Heaven. Is there anyone more precious than this?!

Rabbi Ḥelbo says: Converts are as difficult for the Jewish people as a scab. The proof is that it is stated: “And the convert shall join himself with them, and they shall cleave [venispeḥu] to the house of Jacob” (Isaiah 14:1). It is written here “venispeḥu,” and it is written there, among the types of leprosy: “And for a sore and for a scab [sappaḥat]” (Leviticus 14:56). The use of a term with a similar root indicates that converts are like a scab for the Jewish people.

Converts are as difficult: [Rashi] explained it is because they are not experts about the commandments, so they bring punishments; and also because they teach the Jews from their actions, etc. And some explain it is because all of the Jewish people are responsible [held liable] for one another. But that is not [correct]. For they did not become liable for the converts when they received the Torah, as we say in Sotah (37b), "It came out that each one in Israel had 603,550 covenants, since they were all made liable for each other." Hence, they were not made liable for the converts. As behold, there were many in the mixed multitude that went up with them [alongside the number just given]. And some explain that converts are as difficult for the Jewish people as a scab because the Holy One, blessed be He, warned them in 24 places not to oppress them, yet it is impossible not to pain them [at all]. And some explain that it is because the Jewish people are in exile by way of the converts, as it said (Pesachim 87b), "Why are the Jewish people scattered in all of the lands more than all of the idolatrous peoples? In order that converts will add themselves to them. But that is not clear. For it said in Yevamot (47a), "A [potential] convert who comes in order to convert, we say to him, 'What did you see that you came to convert? Don’t you know that the Jewish people are anguished, suppressed?'" And we say over there that it is in order that he will back out, as the master said, "Converts are as difficult for the people of Israel as a scab." Hence, they are difficult after they have converted. And Rabbi Abraham the Convert explained that it is that, since the converts are expert in the commandments and are exacting about them, they are as difficult for the people of Israel as a scab. For as a result of this, the Holy One, blessed be He, remembers the iniquities of the Jewish people when they do not do His will. And we found similar to this concerning the woman of Zarephath, who said: What harm have I done you, O man of God, that you should come here to recall my iniquity (I Kings 17). As since he was a completely righteous man, it appeared to her that God would be reminded of her iniquity. And RI explained that this is why converts are difficult, that they assimilate into the Jewish people, whereas the divine presence only dwells within pedigreed families. And this appears [correct]. For it is because of this that it brings that [statement] of Rabbi Chelbo regarding that item of Rabbi Chama bar Chanina.

(2) We must explain the idea of the exile in Egypt here; and through it, many verses scattered here and there will be understood. What the idea is of the cause for the exile of the Jewish people being exiled among the nations has already been explained in Parashat Re'eh, concerning the rememberace of the exile from Egypt. And we said that Adam the first man included all of the souls. But when he sinned, all of those souls fell from him into the husks distributed among the seventy nations. So the Jewish people has to be exiled there, to each and every nation, to collect the holy flowers of souls that were scattered among those thorns. And it is like the sages, may their memory be blessed, said (Pesachim 87b), "Why are the Jewish people exiled among the peoples? In order that converts will add themselves to them, etc." And understand this well.

(2) For the shofar of Rosh Hashanah is a ram's horn, the aspect of Isaac's ram, which is the aspect of the sound of the shofar of the giving of the Torah. And it is like that which, on Rosh Hashanah, we remember the sounds of the Shofar of the giving of the Torah, as it is written [in the additional prayer of Rosh Hashanah, "You were revealed, etc." And this sound of the shofar of the giving of the Torah went out with fire and torchefires, etc., as it is written: All the people saw the sounds and the torchfires, etc. (Exodus 20:15). And likewise in many verses. For at the time of the giving of the Torah, the entire Jewish people was in the aspect of converts. For that was the beginning of their being brought close to their Father in Heaven. As they then left the impurity of Egypt into the holiness of Israel, as Rashi explains there. And that is why we read Ruth on Shavuot. Because Shavuot, which is the giving of the Torah, is the aspect of bringing converts and penitents close. And that is why there was the sound of the shofar, fire, and torchfires, with the giving of the Torah. As all of this is the aspect of the fire of judgment mentioned above. It was to burn away the evil that had grasped onto them from the impurity of Egypt. And that is why the Torah was given in fire, meaning with the aspect of the fire of judgment mentioned above. For the Torah itself is called judgment. And since the fire of judgment was fully aroused then at the time of the giving of the Torah — as it is written: and from amidst that fire we [editor's note, the verse reads, you] heard His words, etc. (Deuteronomy 4:36) — they were therefore completely purified from the grasp of the evil. It is as they said (Shemot Rabbah 51:8), "Engraved [charut] on the tablets (Exodus 32:16) — freedom [cherut] from the angel of death, etc." For the impurity of the [primordial] serpent was completely negated. As their impurity left at the time of the giving of the Torah, by way of the aforementioned aspect of the fire of judgment, which was aroused by the sound of the shofar. For it has the power to arouse the fire of judgment, in the aspect of the voice of the Lord kindles flames of fire (alluding to Psalms 29:7). And the main corruption that occurred after that with the sin of the [golden] calf was only through the mixed multitude, who were in the aspect of converts who are forbidden to convert. For the aforementioned fire of judgment does not have the power to subdue the evil within them, as is properly explained in the previous essay at the end. And that is the aspect of [the letters] mem and samech on the tablets mentioned in the previous essay just mentioned. As the tablets — which are the Torah, through which their evil was subdued and their impurity ceased, since it was given from amidst the fire of judgment — are themselves in the aspect of mem and samech previously mentioned, which is the circle and the square mentioned above, which is the aspect of the negation of evil, as mentioned above.

(9) For the conversion of a particular convert, the soul flies out from that chamber, and enters under the wings of the Shechina. And She kisses it, since it is the fruit of the righteous ones, and sends it into that convert, and it steeps within. From that moment, they are called a "Ger Tzedek" (righteous convert). This is what the verse alludes to (Mishlei 11:30), "The fruit of the righteous is a tree of life." Just as the tree of life produces souls, so too the righteous person can produce fruit, by making souls.

(7) Behold I am lovingly responding to his question about the case of a righteous convert who is known in the Jewish people as David, the son of our father, Abraham. He married a Jewish woman; and after a long time, his adult children, who were born to him when he was a gentile, were drawn after him and wanted to convert of their own goodwill.

(8) And the worthy honorable Torah [scholar] was in doubt about how to call the names of these converts, whether to call [their patranomial], our father Abraham, as is the norm, or to refer to them with their father's name, David.

(9) And he saw well that the words of Yafeh Lev conclude that the law is to call them by the name of our father Abraham since there is no patrimony for a gentile, and his children are not obligated to honor their father, as it is said in Shulchan Arukh, Yoreh Deah 241. But the honorable Torah [scholar] decided that we can well call them by their converted father's name, from that which we learn (Yevamot 101b:16), "Rav Shmuel bar Yehudah was standing before Rav Yehudah, etc. He said to him, 'We learned that, in Israel, is in a court of Israelites [from birth], but I am a convert.'"

(2) A case came before me about a gentile young woman who became a righteous convert (she did not join our people because she had set her eyes on someone). Afterward, she met a Jewish young man from a secular background who had no knowledge of Judaism. She brought him back to Judaism, and they became matched up. (3) He decided to seek out the footsteps of his ancestors. As a result, he visited the cemetery and his grandfather's grave. There, he saw a strange symbol on the tombstone — ten fingers with the thumbs and forefingers creating a type of triangle. He began to look into it, thinking that this was a mystical symbol, and found out that he was a kohen (priest). (4) What can we do? This is the law — a kohen is forbidden to marry a convert. We submit to the will of the One above everything, may His name be blessed forever. (5) However, to say that Jewish law is not sensitive to problems or that it does not answer people's needs would be a total lie! The law answers the needs of both the community and the individual. Yet the law has its own path. It moves at its own set pace, has its own model of responsiveness to challenges, and has its own criteria and principles. (6) With sadness in my heart, I shared in the poor woman's suffering, she who had been the means for his return to the Jewish fold and then lost him. She got up and went on her way. (This was shown to me by R. Shamir Sheintof, may he have a long life.) See also in HaHar HaTov HaZeh, p. 410, about Rabbi Shlomo Zalman Min-HaHar. (That was shown to me by R. Gershon Bass, may he have a long life.)

The Sages taught: There was an incident involving one gentile who came before Shammai. The gentile said to Shammai: How many Torahs do you have? He said to him: Two, the Written Torah and the Oral Torah. The gentile said to him: With regard to the Written Torah, I believe you, but with regard to the Oral Torah, I do not believe you. Convert me on condition that you will teach me only the Written Torah.Shammaiscolded him and cast him out with reprimand. The same gentile came before Hillel, who converted him and began teaching him Torah. On the first day, he showed him the letters of the alphabet and said to him: Alef, bet, gimmel, dalet. The next day he reversed the order of the letters and told him that an alef is a tav and so on. The convert said to him: But yesterday you did not tell me that.Hillelsaid to him: You see that it is impossible to learn what is written without relying on an oral tradition. Didn’t you rely on me? Therefore, you should also rely on me with regard to the matter of the Oral Torah, and accept the interpretations that it contains. There was another incident involving one gentile who came before Shammai and said toShammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot.Shammaipushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go study. There was another incident involving one gentile who was passing behind the study hall and heard the voice of a teacher who was teaching Torah to his students and saying the verse: “And these are the garments which they shall make: A breastplate, and an efod, and a robe, and a tunic of checkered work, a mitre, and a girdle” (Exodus 28:4). The gentile said: These garments, for whom are they designated? The students said to him: For the High Priest. The gentile said to himself: I will go and convert so that they will install me as High Priest. He came before Shammai and said to him: Convert me on condition that you install me as High Priest. Shammaipushed him with the builder’s cubit in his hand. He came before Hillel; he converted him.Hillelsaid to him, to the convert: Is it not the way of the world that only one who knows the protocols [takhsisei] of royalty is appointed king? Go and learn the royal protocols by engaging in Torah study. He went and read the Bible. When he reached the verse which says: “And the common man that draws near shall be put to death” (Numbers 1:51), the convert said toHillel: With regard to whom is the verse speaking?Hillelsaid to him: Even with regard to David, king of Israel. The convert reasoned an a fortiori inference himself: If the Jewish people are called God’s children, and due to the love that God loved them he called them: “Israel is My son, My firstborn” (Exodus 4:22), and nevertheless it is written about them: And the common man that draws near shall be put to death; a mere convert who came without merit, with nothing more than his staff and traveling bag, all the more so that this applies to him, as well. The convert came before Shammai and told him that he retracts his demand to appoint him High Priest, saying: Am I at all worthy to be High Priest? Is it not written in the Torah: And the common man that draws near shall be put to death? He came before Hillel and said to him: Hillel the patient, may blessings rest upon your head as you brought me under the wings of the Divine Presence. The Gemara relates: Eventually, the three converts gathered together in one place, and they said: Shammai’s impatience sought to drive us from the world; Hillel’s patience brought us beneath the wings of the Divine Presence.

(14)“Abram took Sarai his wife, and Lot, son of his brother, and all their property that they had acquired, and the people that they had made in Ḥaran; they departed to go to the land of Canaan and they came to the land of Canaan” (Genesis 12:5). “And the people that they had made in Ḥaran” – Rabbi Elazar bar Zimra said: If all the inhabitants of the world were to assemble, to create even a single gnat, they would be unable to inject a soul into it, and yet you say: “The people that they had made?” The explanation is that this refers to the proselytes that they converted. If so, [it should have said] “that they converted”; why “that they made”? It is to teach you that anyone who draws an idol worshipper near and converts him, it is as though he has created him. Let it, then, say: “that he made”? Rav Huna said: Abraham converted the men and Sarah converted the women.

(1) Introduction: I WAS asked to state what arguments and replies I could bring to bear against the attacks of philosophers and followers of other religions, and also against [Jewish] sectarians who attacked the rest of Israel. This reminded me of something I had once heard concerning the arguments of a Rabbi who sojourned with the King of the Khazars. The latter, as we know from historical records, became a convert to Judaism about four hundred years ago. To him came a dream, and it appeared as if an angel addressed him, saying: 'Thy way of thinking is indeed pleasing to the Creator, but not thy way of acting.' Yet he was so zealous in the performance of the Khazar religion, that he devoted himself with a perfect heart to the service of the temple and sacrifices. Notwithstanding this devotion, the angel came again at night and repeated: 'Thy way of thinking is pleasing to God, but not thy way of acting.' This caused him to ponder over the different beliefs and religions, and finally become a convert to Judaism together with many other Khazars. As I found among the arguments of the Rabbi, many which appealed to me, and were in harmony with my own opinions, I resolved to write them down exactly as they had been spoken. When the King of Khazar (as is related) dreamt that his way of thinking was agreeable to God, but not his way of acting, and was commanded in the same dream to seek the God-pleasing work, he inquired of a philosopher concerning his religious persuasion.