Jewish tradition offers a powerful and comforting message: that those who choose righteousness are deeply loved and cherished by God. In fact, the Midrash (rabbinic interpretive commentary), specifically Bamidbar Rabbah 8, goes so far as to suggest that God has an especially strong love for gerim, or proselytes – those who convert to Judaism.
Why this special love? The Midrash explains that unlike lineage-based roles like priests or Levites – the priestly tribe, where status is inherited – righteousness is a choice. "The house of Aaron, bless the Lord; the house of Levi, bless the Lord," we read in (Psalms 135:19-20). You can't simply decide to be a priest if your father wasn't one.
But anyone can choose to be righteous, even a gentile. "Those who fear the Lord, bless the Lord" (Psalms 135:20). Notice it doesn't say "the house of those who fear the Lord," but rather "those" – individuals who, of their own volition, choose to love God. This voluntary act of choosing righteousness, regardless of background, is what makes it so precious. “I love those who love Me” (Proverbs 8:17), God says, and "For I will honor those who honor Me" (I (Samuel 2:3)0).
The Midrash illustrates this with a beautiful parable. Imagine a king with a large flock of sheep and goats. Every day, they graze in the fields and return to the pen at night. One day, a gazelle joins the flock. The king notices this unusual sight and begins to shower the gazelle with extra care and attention. He makes sure it has the best pasture, protects it from harm, and gives it plenty to drink.
The king’s servants are puzzled. "My master," they ask, "why do you fuss so much over this one gazelle when you have so many sheep and goats?"
The king explains, "The flock is accustomed to grazing in the fields and returning to the pen. But gazelles belong in the wilderness. They are not used to human settlements. Shouldn't we appreciate this gazelle that has forsaken its natural habitat and chosen to be with us?"
The parallel is clear. Just as the gazelle willingly left its familiar surroundings, the proselyte willingly leaves their family, their homeland, and their former way of life to embrace Judaism. As the Midrash argues, shouldn't we appreciate and cherish someone who makes such a profound choice?
This is why, according to the Midrash, God increases the protection of proselytes, cautioning Israel to treat them with kindness and respect. "You shall love the proselyte" (Deuteronomy 10:19), and "You shall not mistreat a proselyte" (Exodus 22:20). The Torah even equates harming a proselyte with robbing them, requiring restitution and atonement.
The Midrash goes even further, drawing parallels between Israel and proselytes throughout scripture. Both are described with love, servitude, acceptance, service, and protection. For example, (Isaiah 41:8) says, “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham, who loved me],” which the Midrash interprets as referring to proselytes as also descendants of Abraham. And just as it is stated regarding Israel, "I have loved you, said the Lord" (Malachi 1:2), so too is love stated regarding proselytes, "And loves the proselyte, to give him food and garment" (Deuteronomy 10:18).
This isn't just a historical lesson; it's a timeless message about inclusion and acceptance. It reminds us that belonging isn't about bloodlines or birthright, but about the choices we make and the love we embrace. The Midrash, drawing on (Isaiah 44:5), identifies four groups standing before God, including the "righteous proselytes," highlighting their unique and valued place in the divine tapestry.
So, what does this mean for us today? Perhaps it's a call to examine our own hearts. Do we truly embrace those who choose to join our communities, offering them the same love and support we extend to those born within them? Do we recognize the courage and dedication it takes to forge a new path, to leave behind the familiar and embrace the unknown? The story of the gazelle, as told in Bamidbar Rabbah, challenges us to see the beauty and value in every individual’s choice to seek righteousness and to welcome them with open arms.
“A man or woman...” – that is what is written: “The Lord loves the righteous. [The Lord protects proselytes]” (Psalms 146:8–9). This is what the Holy One blessed be He said: “I love those who love Me” (Proverbs 8:17); likewise He says: “For I will honor those who honor Me” (I Samuel 2:30) – they love Me, and I too love them. Why does the Holy One blessed be He love the righteous? It is because it is not an inheritance and it is not familial. You find that the priests are a patrilineal house; the Levites are a patrilineal house, as it is stated: “The house of Aaron, bless the Lord; the house of Levi, bless the Lord” (Psalms 135:19–20). If a person seeks to become a priest, he cannot; to be a Levite, he cannot. Why? It is because his father was neither a priest nor a Levite. However, if a person seeks to become righteous, even if he is a gentile, he can, as it is not a patrilineal house. That is why it says: “Those who fear the Lord, bless the Lord” (Psalms 135:20). “The house of those who fear the Lord” is not stated, but rather: “Those who fear the Lord.” They are not a patrilineal house, but of their own initiative they volunteered and loved the Holy One blessed be He. That is why the Holy One blessed be He loves them. That is why it is stated: “The Lord loves the righteous…” The Holy One blessed be He loves the proselytes very much. To what is the matter comparable? It is to a king who had a flock, and it would go out to the field, and in the evening it would enter. So it was every day. One time, a certain gazelle entered with the flock. It went to the goats and was grazing with them. The flock entered the pen; it entered with them. They went out to graze; it went out with them. They said to the king: ‘This gazelle is accompanying the flock and is grazing with them. Each and every day, it goes out with them and enters with them.’ The king loved it. When it would go out to the field, he would command that it be given good pasture as it would want. ‘No person shall strike it; be careful with it.’ When it would enter with the flock, as well, he would say, ‘give it to drink.’ He loved it very much. They said to him: ‘My master, how many goats, you have, how many sheep you have, how many kids you have, and you do not admonish us; but regarding this gazelle you admonish us each and every day?’ The king told them, ‘The flock, whether it wants to or not, it is accustomed to graze in the field all day, and in the evening to come and sleep in the pen. The gazelles sleep in the wilderness; they are not accustomed to enter settlements inhabited by people. Shall we not appreciate one that forsook the great and broad wilderness, the habitat of all the beasts, and came and settled in the courtyard?’ So, do we not need to appreciate the proselyte, who forsook his family and his patrilineal house and forsook his nation and all the nations of the world, and came to be with us? That is why He increases their protection, as He cautioned Israel to restrain themselves and not harm them. As it says: “You shall love the proselyte” (Deuteronomy 10:19); “You shall not mistreat a proselyte, [and you shall not oppress him]” (Exodus 22:20). Just as the Torah obligated one who robbed from another [to give] a monetary payment and an offering of a ram of atonement, it also obligated one who robbed a proselyte to pay him his money and to bring a ram offering, as it is written: “Speak to the children of Israel: A man or woman,” and this portion speaks of one who robs a proselyte. As it is written: “The Lord protects proselytes” (Psalms 146:9). He increased their protection so they would not return to their evil ways. Proselytes are beloved, as the verse everywhere likens them to Israel, as it is stated: “But it is you, Israel, My servant, Jacob, [whom I have chosen, descendants of Abraham,6“Descendants of Abraham” is interpreted here as referring to proselytes. who loved me]” (Isaiah 41:8). Love is stated regarding Israel, as it is stated: “I have loved you, said the Lord” (Malachi 1:2), and love is stated regarding proselytes, as it is stated: “And loves the proselyte, to give him food and garment” (Deuteronomy 10:18). Israel are called slaves, as it is stated: “For to Me the children of Israel are slaves” (Leviticus 25:55); proselytes are called slaves, as it is stated: “[I am the Lord your God, who took you out of the land of Egypt] from being slaves to them” (Leviticus 26:13).7Israel were strangers [gerim] in Egypt, and just as God chose them, He chooses the proselytes [gerim]. Acceptance is stated regarding Israel, as it is stated: “It shall be on his forehead always, for acceptance [for them before the Lord]” (Exodus 28:38), and acceptance is stated regarding proselytes, as it is stated: “Their burnt-offerings and their peace-offerings shall be for acceptance on My altar…” (Isaiah 56:7). Service is stated regarding Israel, as it is stated: “And you will be called priests of the Lord; [it will be said of you: Servants of our God]” (Isaiah 61:6); and service is stated regarding proselytes, as it is stated: “Also the aliens who accompany [the Lord to serve Him]” (Isaiah 56:6). Protection is stated regarding Israel, as it is stated: “The Lord is your protector” (Psalms 121:5), and protection is stated regarding proselytes, as it is stated: “The Lord protects proselytes” (Psalms 146:9). Likewise you find regarding the four groups that stand before the Omnipresent. It is stated: “This one will say: I am the Lord’s…” (Isaiah 44:5). “This one will say: I am the Lord’s” – he is totally devoted to the Omnipresent, and he is untainted by sin. “That one will call himself by the name of Jacob” (Isaiah 44:5) – these are the righteous proselytes. “This one will write with his hand: To the Lord” (Isaiah 44:5) – these are the penitents. “And will call himself by the name of Israel” (Isaiah 44:5) – these are those who fear Heaven. We have learned that the proselytes are like Israel. That is why this portion, “A man or woman…,” is stated.
