We have come,” they told Pharaoh, “to sojourn in this land, for there is no pasture for your servants’ flocks, the famine being severe in the land of Canaan. Pray, then, let your servants stay in the region of Goshen.”

You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.

Beloved are the strangers, for in many places you are exhorted concerning them: "And a stranger you shall not afflict", (Devarim 10:19) "And you shall love the stranger", (Exodus 23:9) "And you have known the soul of the stranger." R. Eliezer says: Because a stranger's past is to his disadvantage, Scripture exhorts concerning him in many places.

2) "you shall not oppress him": You shall not say to him: "Yesterday you were an idolator, and today you have entered under the wings of the Shechinah!"

כי גרים הייתם FOR YE WERE STRANGERS — If you vex him he can vex you also by saying to you: “You also descend from strangers”. Do not reproach thy fellow-man for a fault which is also thine (Mekhilta d'Rabbi Yishmael 22:20). Wherever גר occurs in Scriptures it signifies a person who has not been born in that land (where he is living) but has come from another country to sojourn there.

וגר לו תונה, “and you must not oppress a convert;” the reason why this verse follows that about converts serving both Hashem and their previous deities, is that G-d wishes to go on record that although He finds serving another deity as something repulsive, He does love converts and appreciates that they distanced themselves from their former religion.

§ It is taught in a baraita: Rabbi Ḥananya, son of Rabban Gamliel, says: For what reason are converts at the present time tormented and hardships come upon them? It is because when they were gentiles they did not observe the seven Noahide mitzvot. Rabbi Yosei says: They would not be punished for their deeds prior to their conversion because a convert who just converted is like a child just born in that he retains no connection to his past life. Rather, for what reason are they tormented? It is because they are not as well-versed in the intricacies of the mitzvot as a born Jew, and consequently they often inadvertently transgress mitzvot. Abba Ḥanan says in the name of Rabbi Elazar: It is because they observe mitzvot not out of love of God, but only out of fear of the punishments for failing to observe them. Others say: It is because they waited before entering under the wings of the Divine Presence, i.e., they are punished for not converting sooner than they did. Rabbi Abbahu said, and some say it was Rabbi Ḥanina who said: What is the verse from which it is derived that one should convert at the earliest opportunity? Boaz said to Ruth: “The Lord shall recompense your work, and your reward shall be complete from the Lord, the God of Israel, under whose wings you have come to take refuge” (Ruth 2:12).

If your kin, being in straits, come under your authority, and are held by you as though resident aliens, let them live by your side:

but the seventh day is a sabbath of your God יהוה: 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.

יהוה said to Moses and Aaron: This is the law of the passover offering: No foreigner shall eat of it. But any householder’s purchased male slave may eat of it once he has been circumcised. No bound or hired laborer shall eat of it.

You shall not eat anything that has died a natural death; give it to the stranger in your community to eat, or you may sell it to a foreigner. For you are a people consecrated to your God יהוה. You shall not boil a kid in its mother’s milk.

You may also buy them from among the children of aliens resident among you, or from their families that are among you, whom they begot in your land. These shall become your property: you may keep them as a possession for your children after you, for them to inherit as property for all time. Such you may treat as slaves. But as for your Israelite kin, no one shall rule ruthlessly over another.

And the Rabbis say: Anyone who has accepted upon himself observance of the seven mitzvot that the descendants of Noah accepted upon themselves is a ger toshav.

Rabba said: There was an incident in the house of Rabbi Ḥiyya bar Rabbi, and as Rav Yosef teaches it, Rabbi Oshaya bar Rabbi was also present, and as Rav Safra teaches it, a third Sage, Rabbi Oshaya, son of Rabbi Ḥiyya, was also present, in which a convert came before him who was circumcised but had not immersed. He said to the convert: Remain here with us until tomorrow, and then we will immerse you. Rabba said: Learn from this incident three principles: Learn from it that a convert requires a court of three people to preside over the conversion, as Rav Safra taught that the case involved three Sages. And learn from it that one is not considered to be a convert until he has been both circumcised and immersed. And learn from it that the court may not immerse a convert at night, as they instructed him to remain there until the following day. The Gemara suggests: And let us say that one should also learn from it that we require a court of experts to preside over the conversion, as Rav Safra identified that three expert Sages were present. The Gemara rejects this: Perhaps they simply happened to be there, but in fact three laymen would suffice. Rabbi Ḥiyya bar Abba said that Rabbi Yoḥanan said: A convert requires a court of three to preside over conversion, because “judgment,” is written with regard to him, as the verse states: “And one judgment shall be both for you and for the convert that sojourns with you” (Numbers 15:16), and legal judgments require a court of three judges. The Sages taught in a baraita: With regard to someone who came and said: I am a convert, one might have thought that we should accept him; therefore, the verse states: “And if a convert sojourns with you in your land, you shall not oppress him” (Leviticus 19:33). The emphasis on “with you” suggests that only someone who was already presumed by you to be a valid convert should be accepted as a convert. If he came and brought witnesses to his conversion with him, from where is it derived that he is to be accepted? It is from the beginning of that verse, which states: “And if a convert sojourns with you in your land.”

HALAKHAH: “Wages of a human,” etc. It is written: “Do not oppress the poor and needy of your brothers,” this refers to Israel. “Your proselytes,” this refers to the just proselytes. “In your land,” to add animals and slaves. “In your gates,” to add movables. It was stated: I could think that if one gave him a draft on a storekeeper or a banker, he would transgress about him. He does not transgress about him but they transgress about him. When? If he claimed it. If he did not claim it, one does not transgress. “In his time the hireling swears and takes.” Rebbi Simeon ben Laqish said, if he said: I paid. But if he said, I shall pay tomorrow: if then he said, I paid, he cannot be believed. Rebbi Yose ben Ḥanina said, even the next day, if he said, I paid, he is believed. “The resident proselyte is protected by ‘you must pay his wages on his day’ ”, etc. It is written: “Do not oppress your neighbor,” excluding the resident proselyte.

A slave may be a permanent sojourner. A sojourner is like a Gentile in every respect. Rebbi Samuel bar Ḥiyya bar Jehudah in the name of Rebbi Ḥanina: One keeps the sojourner for twelve months. If he changes his mind, that is fine; otherwise he is like a Gentile in all respects. Rebbi Samuel bar Ḥiyya bar Jehudah, Rebbi Ḥanina in the name of Rebbi: The sojourner has to accept on condition that he may eat cadaver meat. Rebbi Hila said, one would then say, the words are [interpreted] as they are written. What does it mean, the words are [interpreted] as they are written? Rebbi Yose ben Ḥanina said, “You shall not eat any cadaver; to the sojourner in your midst you shall give it that he eat it.” Some Tannaim state: One does not receive a sojourner unless he accepts all commandments written in the Torah. Some Tannaim state: One does not receive a sojourner unless he renounces his idolatry. Rebbi Abba in the name of Rebbi Ḥiyya bar Ashi: One does not receive a sojourner unless he renounces his idolatry as a Gentile. Rebbi Ze‘ira said, from their consensus: unless he renounces his idolatry as a Gentile. For if it were not so, what would we say? Since he is forbidden idolatry he cannot render profane. But are Gentiles not also forbidden idolatry and they do render profane? Rebbi Yose said, that you should not say, since he is equal to an Israel in three respects, do not oppress, do not cheat, and he is exiled like an Israel, that he has no power to render profane. Therefore, it was necessary to spell out that he renders idols profane like a Gentile. Who is the Tanna who includes “do not oppress”? He is Rebbi Yose ben Rebbi Jehudah, as it was stated: The sojourner is protected by the prohibition, the words of Rebbi Yose ben Rebbi Jehudah.

§ The Sages taught in a baraita: One may maintain slaves that are not circumcised under one’s control; this is the statement of Rabbi Yishmael. Rabbi Akiva says: One may not maintain such slaves, even for a moment. Rabbi Yishmael said to him: But it says with regard to Shabbat: “And the son of your maidservant will be refreshed” (Exodus 23:12). The verse prohibits a Jewish master from allowing his slave to perform labor on Shabbat. The Gemara will explain that this is referring to an uncircumcised slave. It is therefore apparent that it is permitted to keep such a slave. Rabbi Akiva said to him: The verse speaks of one who purchases a slave at twilight on the eve of Shabbat and therefore does not have the opportunity to circumcise him before the onset of Shabbat. The Gemara notes: In any event, in the opinion of everyone the verse: “And the son of your maidservant will be refreshed,” is written with regard to an uncircumcised slave. From where is this inferred? As it is taught in a baraita: “And the son of your maidservant will be refreshed”; the verse speaks of an uncircumcised slave. Do you say it speaks of an uncircumcised slave, or perhaps it is speaking only of a circumcised slave? When it says elsewhere: “And the seventh day is a Shabbat to the Lord your God, you shall not do any labor, you, and your son, and your daughter, and your slave, and your maidservant…so that your slave and your maidservant may rest like you” (Deuteronomy 5:13), a circumcised slave is already mentioned; how, then, do I uphold the verse “And the son of your maidservant will be refreshed”? It must refer to an uncircumcised slave. The verse continues: “And the stranger [ger]” (Exodus 23:12). This is referring to a gentile who observes certain mitzvot [ger toshav]. Do you say that this is a ger toshav, or perhaps it is only a righteous convert [ger tzedek], who is a Jew in every sense? When it says elsewhere: “And your stranger [ger] that is within your gates” (Deuteronomy 5:13), a righteous convert is already mentioned. How, then, do I uphold the verse “And the stranger [ger]”? It must be that this is a ger toshav. Rabbi Yehoshua ben Levi said: In the case of one who purchases a slave from a gentile and the slave does not wish to be circumcised, he abides with him up to twelve months. If, after this period, he will still not be circumcised, he then sells him on to gentiles. The Sages said this halakha before Rav Pappa and asked: In accordance with whose opinion is it? It seems that it is not in accordance with the opinion of Rabbi Akiva, as, if it were in accordance with the opinion of Rabbi Akiva, didn’t he say: One may not maintain an uncircumcised slave even for a moment? Rav Pappa said to them: You can even say that it is in accordance with the opinion of Rabbi Akiva, since perhaps that halakha of Rabbi Yehoshua ben Levi applies only where the slave did not make his refusal to be circumcised explicit; however, where he did make his refusal to be circumcised explicit, since he has made it explicit, it is prohibited to maintain him, as Rabbi Akiva rules. Rav Kahana said: I said this halakha before Rav Zevid from Neharde’a. He said to me: If so, that Rabbi Akiva agrees that one may temporarily maintain a slave who has not explicitly refused to be circumcised, then when Rabbi Akiva said to Rabbi Yishmael that the verse with regard to an uncircumcised slave is referring to one who purchases a slave at twilight on the eve of Shabbat, let him instead answer him that the verse is referring to this case of a slave who has not explicitly refused to be circumcised. The Gemara explains: Rabbi Akiva said only one out of two possible reasons why it would be permitted to be in possession of such a slave. Ravin sent a message citing a halakha in the name of Rabbi Ilai: And all of my teachers said to me in his name: What is the case of an uncircumcised slave whom it is permitted to maintain? This is one whose master purchased him on condition not to circumcise him. The Sages said this halakha before Rav Pappa and asked: In accordance with whose opinion is it? It seems that it is not in accordance with the opinion of Rabbi Akiva, as, if it were in accordance with the opinion of Rabbi Akiva, didn’t he say: One may not maintain an uncircumcised slave even for a moment? Rav Pappa said to them: You can even say it is in accordance with the opinion of Rabbi Akiva, since perhaps that ruling of Rabbi Akiva applies only where the master did not make a condition with regard to the slave that he would not be circumcised; however, where he did make such a condition, since he made a condition, even Rabbi Akiva would concede it is permitted to maintain him. Rav Kahana said: I said this halakha before Rav Zevid from Neharde’a and he said to me: If so, that Rabbi Akiva agrees that one may maintain a slave who was purchased on condition that he would not be circumcised, then when Rabbi Akiva said to Rabbi Yishmael that the verse with regard to an uncircumcised slave is referring to one who purchases a slave at twilight on the eve of Shabbat and therefore does not have the opportunity to circumcise him before the onset of Shabbat, let him instead answer him that the verse is referring to this case of a slave who was purchased on condition that he would not be circumcised. The Gemara responds: But even according to your reasoning that Rabbi Akiva disagrees, since you do agree with Rav Pappa’s resolution of Rabbi Akiva’s opinion with the halakha of Rabbi Yehoshua ben Levi, let Rabbi Akiva answer him that the verse is referring to that case of a slave who has not explicitly refused to be circumcised. The Gemara answers: Rabbi Akiva said only one out of two or three possible reasons that it would be permitted to be in possession of such a slave. Rabbi Ḥanina bar Pappi, and Rabbi Ami, and Rabbi Yitzḥak Nappaḥa were sitting in the courtyard of Rabbi Yitzḥak Nappaḥa. They were sitting and saying: There was one city in Eretz Yisrael whose slaves did not wish to be circumcised. Their masters abided with them until twelve months had passed and then sold them to gentiles. In accordance with whose opinion did they act? It is in accordance with the opinion of this tanna, as it is taught in a baraita: In the case of one who purchases a slave from a gentile and the slave does not wish to be circumcised, the master abides with him for up to twelve months. If, after this period, the slave will still not be circumcised, the master then sells him to gentiles. Rabbi Shimon ben Elazar says: One may not allow him to remain in Eretz Yisrael due to the loss of ritually pure items he could cause. As long as the slave remains uncircumcised, he is considered to be a gentile; therefore, by rabbinic decree, ritually pure items that he touches are considered to be impure. And in a city that is near to the border he may not be allowed to remain at all, lest he hear some secret matter concerning security and go and say it over to his fellow gentile in an enemy country. However, once he has been circumcised and accepted the yoke of mitzvot, this concern no longer exists.

GEMARA: The Gemara asks: Whose opinion is expressed in the mishna? It is not that of the first tanna of the baraita, who interprets the phrase: “From your brothers” (Deuteronomy 24:14), and it is not Rabbi Yosei, son of Rabbi Yehuda. The Gemara clarifies: What is this baraita that is referred to here? The Gemara explains: As it is taught in a baraita: The verse states: “You shall not oppress a hired laborer who is poor and needy, whether he be from your brothers or from your stranger that is in your land within your gates” (Deuteronomy 24:14), which is interpreted as follows: The term “from your brothers” serves to exclude others, i.e., gentiles, who are not your brothers. As for the term “your stranger,” this is referring to a righteous convert. As for the term “within your gates,” this is referring to a ger toshav who lives in Eretz Yisrael and eats unslaughtered animal carcasses because he has not accepted Judaism upon himself. I have derived only that the prohibitions of delaying wages apply to the hire of people. From where do I know to include payment for the rental of animals and utensils in the prohibition of delaying wages? The verse states: “In your land,” which includes all that is in your land. And in all of the above cases of delaying payment they transgress all of these prohibitions which apply to delaying payment. From here the Sages stated: Whether referring to the hire of a person or the rental of an animal or the rental of utensils, all are subject to the prohibition of: “On the same day you shall give him his wages” (Deuteronomy 24:15), and they are likewise subject to the prohibition of delaying the payment of wages of a hired laborer (Leviticus 19:13). Rabbi Yosei, son of Rabbi Yehuda, says: One who hires a ger toshav is subject to the prohibition of: “On the same day you shall give him his wages,” but is not subject to the prohibition of delaying payment of wages, and the payment of rent of an animal or vessels is included only in the prohibition of: “Do not oppress” alone. The Gemara returns to its initial question: In accordance with whose opinion is the mishna? If it is in accordance with the opinion of the first tanna of the baraita, who interprets the verse: “From your brothers,” the halakha of a ger toshav is difficult, as he equates a ger toshav with a Jew, unlike the mishna. If it is in accordance with the opinion of Rabbi Yosei, son of Rabbi Yehuda, the halakha of the rental payment of animals and vessels is difficult, as Rabbi Yosei maintains they are not included in any of the prohibitions except for: Do not oppress. Rava said: This tanna of the mishna is a tanna from the school of Rabbi Yishmael, as the school of Rabbi Yishmael taught: Whether in the case of the hire of a person, the rental of an animal, or the rental of vessels, all of these payments are subject to the mitzva of: “On the same day you shall give him his wages,” and the prohibition of delaying payment of wages. A ger toshav is subject to the mitzva of: “On the same day you shall give him his wages,” but he is not subject to the prohibition of delaying payment of wages. Until this point, the Gemara has discussed the source of the ruling of the first tanna. It now analyzes the reasons behind the different opinions. What is the reason of the first tanna of the baraita, who interprets the verse: “From your brothers”? He derives it by verbal analogy comparing the words: “You shall not oppress a hired laborer,” and the verse: “The wages of a hired laborer shall not remain with you all night until the morning.” Just as the former verse includes a Jew, a ger toshav, the rental of an animal, and the rental of utensils, so too, the latter verse includes all of the above. And Rabbi Yosei, son of Rabbi Yehuda, does not derive this verbal analogy of: “Hired laborer” and “hired laborer.” The Gemara challenges: Although Rabbi Yosei, son of Rabbi Yehuda, does not derive the verbal analogy of the words: “Hired laborer” and “hired laborer,” one should still also be liable in the case of animals or vessels due to the injunction of: “On the same day you shall give him his wages.” From where does he derive that such items are not included in this prohibition? Rabbi Ḥananya teaches in a baraita that the verse states: “On his day you shall give him his wages, and the sun shall not set upon him, for he is poor” (Deuteronomy 24:15). This verse clearly is referring to one who can enter into a state of poverty and wealth, which excludes animals and vessels, which cannot enter into a state of poverty and wealth. The Gemara asks: And with regard to the first tanna, who does not address this verse of: “For he is poor,” what does he do with it? The Gemara answers: That verse is necessary to give precedence to a poor person over a wealthy person if the employer does not have enough money to pay all his workers. And how does Rabbi Yosei, son of Rabbi Yehuda, derive that halakha? In his opinion that halakha is derived from: “You shall not oppress a hired laborer who is poor and needy” (Deuteronomy 24:14). The Gemara asks: But if so, why does the first tanna require another verse? The Gemara explains: He maintains that one verse serves to give a poor person precedence over a wealthy person, while the other one serves to give a poor person precedence over a destitute person, i.e., a complete pauper who owns nothing. The Gemara adds: And both verses are necessary, as had the Torah taught us only that a poor person comes before one who is destitute one could have said that this is because a destitute person is not ashamed to demand his money; he is so needy he is not embarrassed to ask for money. But with regard to a wealthy person, who is ashamed to demand his wages, one might say that a poor person does not receive precedence over him. And conversely, had the Torah taught us only that this halakha applies to a wealthy person one could have said that it is because he does not need his wages right away, but with regard to a destitute person, who does need it immediately, say that it does not apply. It was therefore necessary for both verses to be stated. The Gemara asks: And with the regard to the ruling of the tanna of our mishna, whichever way you look at it, it requires clarification. If he derives the verbal analogy of the words: “Hired laborer” and “hired laborer,” then even a ger toshav should be included. If he does not derive the verbal analogy of the words: “Hired laborer” and “hired laborer,” from where does he derive that this halakha applies to animals and vessels? The Gemara answers: Actually, he does not derive the analogy of: “Hired laborer” and “hired laborer,” and there it is different, as the verse states: “The wages of [pe’ulat] a hired laborer shall not remain with you all night until the morning” (Leviticus 19:13). This verse is referring to any case where its work [pe’ulato] is with you, which includes animals and vessels. The Gemara asks: If so, then even a ger toshav should be included, as he too performs work for you. The Gemara responds: The initial section of the verse states: “Your neighbor,” which refers to your neighbor who is Jewish, and not a ger toshav, who is not called a neighbor. The Gemara asks: If so, then even animals and utensils should not be included, as they too are not called: Your neighbor. The Gemara replies: It is written: “With you,” which includes all items that work with you. The Gemara asks: What did you see to decide to include animals and utensils, and to exclude a ger toshav? The Gemara answers: It stands to reason that he should include animals and utensils, as they are at least included in the category of your neighbor’s money, whereas a ger toshav is not included in your neighbor’s money. The Gemara asks: And the first tanna of the baraita, who interprets: “From your brothers,” what does he do with this verse: “Your neighbor”? The Gemara explains: That verse is necessary for him for that which is taught in a baraita: “Your neighbor,” and not a gentile. The Gemara challenges: The exclusion of a gentile is derived from: “Your brothers,” and no additional verses are necessary for this purpose. The Gemara answers: One verse serves to permit one who oppresses him, and the other one serves to permit stealing from him, and both are necessary. Because had the Torah taught us this halakha only with regard to stealing from him, one could have said that this is because the gentile did not toil for him, but one who oppresses him, where he has toiled for him, you might say that he is not permitted to oppress him. And conversely, had the Torah taught us only that the practice of he who oppresses him is permitted, it might have been said that this is because the money has not yet reached his hand, but with regard to stealing from him, when he takes money that has already reached his hand, say that this halakha does not apply. Therefore, both cases are necessary.

And this sale to a ger is referring to a sale not only to a righteous convert [leger tzedek], but even to a ger toshav, as it is stated: “And sells himself to a stranger who is a settler [leger toshav]” (Leviticus 25:47). With regard to the continuation of the verse: “Or to an offshoot of a stranger’s family,” this is referring to a gentile, i.e., he will reach a state where he has no choice but to sell himself to a gentile. When it states: “Or to an offshoot of a stranger’s family,” this is referring to one sold for idol worship itself, i.e., he is forced to sell himself as a slave to work in a temple of idol worship.