(א) בִשְׁלֹשָׁה דְּבָרִים נִכְנְסוּ יִשְׂרָאֵל לִבְרִית. בְּמִילָה וּטְבִילָה וְקָרְבָּן:
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(ד) וְכֵן לְדוֹרוֹת כְּשֶׁיִּרְצֶה הָעַכּוּ''ם לְהִכָּנֵס לִבְרִית וּלְהִסְתּוֹפֵף תַּחַת כַּנְפֵי הַשְּׁכִינָה וִיקַבֵּל עָלָיו עֹל תּוֹרָה צָרִיךְ מִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן. וְאִם נְקֵבָה הִיא טְבִילָה וְקָרְבָּן שֶׁנֶּאֱמַר (במדבר טו טו) "כָּכֶם כַּגֵּר". מָה אַתֶּם בְּמִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן אַף הַגֵּר לְדוֹרוֹת בְּמִילָה וּטְבִילָה וְהַרְצָאַת קָרְבָּן:
(א) כֵּיצַד מְקַבְּלִין גֵּרֵי הַצֶּדֶק. כְּשֶׁיָּבוֹא אִחָד לִהִתְגַּיֵּר מִן הָעַכּוּ''ם וְיִבְדְּקוּ אַחֲרָיו וְלֹא יִמְצְאוּ עִלָּה. אוֹמְרִים לוֹ מָה רָאִיתָ שֶׁבָּאתָ לְהִתְגַּיֵּר. אִי אַתָּה יוֹדֵעַ שֶׁיִּשְׂרָאֵל בַּזְּמַן הַזֶּה דְּווּיִים וּדְחוּפִים וּמְסֻחָפִין וּמְטֹרָפִין וְיִסּוּרִין בָּאִין עֲלֵיהֶן. אִם אָמַר אֲנִי יוֹדֵעַ וְאֵינִי כְּדַאי מְקַבְּלִין אוֹתוֹ מִיָּד:
(1) There are three ways in which someone enters the covenant: by circumcision, by immersion, and by a Temple offering.
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(4) Throughout the generations, any non-Jew who wants to enter the covenant and come in under the 'wings of the Presence of God' accepts upon him or herself the yoke of Torah - he needs circumcision, immersion and a Temple offering. If female, she needs only immersion and an offering, as is said "As for you, so for the foreigner." That's to say, just as you (entered via) circumcision, immersion and an offering, so too the foreigner (shall enter via) circumcision, immersion and an offering.
(1) How do we accept righteous converts? When one comes to convert from being a Gentile and they examine him and they do not find any ulterior motive, they say to him: What did you see that made you want to convert? Don't you know that Israel in these times is rejected, swept away, disturbed, and afflictions come on them. If he says, "I know, and I am not worthy" they accept him immediately.
(18) This is the line of Peretz: Peretz begot Hetzron, (19) Hetzron begot Ram, Ram begot Amminadav, (20) Amminadav begot Nahshon, Nahshon begot Salmon, (21) Salmon begot Boaz, Boaz begot Oved, (22) Oved begot Ishai, and Ishai begot David.
(ד) לֹֽא־יָבֹ֧א עַמּוֹנִ֛י וּמוֹאָבִ֖י בִּקְהַ֣ל יקוק גַּ֚ם דּ֣וֹר עֲשִׂירִ֔י לֹא־יָבֹ֥א לָהֶ֛ם בִּקְהַ֥ל יקוק עַד־עוֹלָֽם׃ (ה) עַל־דְּבַ֞ר אֲשֶׁ֨ר לֹא־קִדְּמ֤וּ אֶתְכֶם֙ בַּלֶּ֣חֶם וּבַמַּ֔יִם בַּדֶּ֖רֶךְ בְּצֵאתְכֶ֣ם מִמִּצְרָ֑יִם וַאֲשֶׁר֩ שָׂכַ֨ר עָלֶ֜יךָ אֶת־בִּלְעָ֣ם בֶּן־בְּע֗וֹר מִפְּת֛וֹר אֲרַ֥ם נַהֲרַ֖יִם לְקַֽלְלֶֽךָּ׃ (ו) וְלֹֽא־אָבָ֞ה יקוק אֱלֹקֶ֙יךָ֙ לִשְׁמֹ֣עַ אֶל־בִּלְעָ֔ם וַיַּהֲפֹךְ֩ יקוק אֱלֹקֶ֧יךָ לְּךָ֛ אֶת־הַקְּלָלָ֖ה לִבְרָכָ֑ה כִּ֥י אֲהֵֽבְךָ֖ יקוק אֱלֹקֶֽיךָ׃ (ז) לֹא־תִדְרֹ֥שׁ שְׁלֹמָ֖ם וְטֹבָתָ֑ם כָּל־יָמֶ֖יךָ לְעוֹלָֽם׃ (ס)
(4) No Ammonite or Moabite shall be admitted into the congregation of the LORD; none of their descendants, even in the tenth generation, shall ever be admitted into the congregation of the LORD, (5) because they did not meet you with food and water on your journey after you left Egypt, and because they hired Balaam son of Beor, from Pethor of Aram-naharaim, to curse you.— (6) But the LORD your God refused to heed Balaam; instead, the LORD your God turned the curse into a blessing for you, for the LORD your God loves you.— (7) You shall never concern yourself with their welfare or benefit as long as you live.
(יד) . אָמַר רַבִּי זְעֵירָא, מְגִלָּה זוֹ אֵין בָּהּ לֹא טֻמְאָה, וְלֹא טָהֳרָה, וְלֹא אִסּוּר, וְלֹא הֶתֵּר, וְלָמָּה נִכְתְּבָה? לְלַמֶּדְךָ כַּמָּה שָׂכָר טוֹב לְגוֹמְלֵי חֲסָדִים.
(14) Rabbi Zeira says, "This scroll [Ruth] does not have anything in it concerned with impurity or purity nor what is forbidden and what is permitted. So why is it written? To teach us the greatness of the reward for acts of lovingkindness."
(א) החסידה. .. וְלָמָּה נִקְרָא שְׁמָהּ חֲסִידָה? שֶׁעוֹשָֹה חֲסִידוּת עִם חֲבְרוֹתֶיהָ בִּמְזוֹנוֹת (שם):
החסידה — This is the white stork...and why is it called חסידה? Because it deals kindly (חסד) with its fellows in respect to [sharing] food (Chullin 63b).
Rebbe Yosef Yitzchak was a Chasidic rebbe of Pzhysha. His identification with the Jewish people was so intense that he was known simply as “The Yehudi”, the Jew. He once inquired of his followers, “Why is the stork not kosher? After all, the Talmud says that its name, chasidah, the loving one, stems from its tender concern for its mate and its young. Why should such a bird be ritually unclean?” He then answered his own question: “The stork is not a kosher bird because it gives love only to its own.” [in: Eugene B. Borowitz, Exploring Jewish Ethics: Papers on Covenant Responsibility, p. 101 Wayne University Press, 1990]
מגילת העצמאות
בְּאֶ֣רֶץ־יִשְׂרָאֵ֔ל קָ֖ם הָעָ֥ם הַיְּהוּדִֽיֽ׃ בָּ֠הּ עֻצְּבָה֨ דְּמוּת֤וֹ הָרוּחָנִ֨ית֙ הַדָּתִ֣ית וְהַמְּדִינִ֔ית בָּ֛הּ חַי־חַיֵּ֥י קוֹמְמִיּוּ֖ת מַמְלַכְתִּ֑ית בָּ֣הּ יָצַ֗ר נִכְסֵ֤י תַּרְבּוּת֙ לְאֻמִּיִּ֣ים וּכְלָל־אֱנוֹשִׁיִּ֔ים וְהוֹרִ֛ישׁ לָעוֹלָם־כֻּלּ֖וֹ אֶת־סֵפֶר־הַסְּפָרִ֥ים הַנִּצְחִֽי׃
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מְדִינַ֣ת יִשְׂרָאֵל֘ תְּהֵ֣א פְּתוּחָה֒ לַעֲלִיָּ֣ה ׀ יְהוּדִ֣ית ׀ וּלְקִבּ֣וּץ גָּלֻיּוֹ֗ת תִּשְׁקֹ֨ד עַל־פִּתּוּ֤חַ הָאָרֶץ֙ לְטוֹבַ֣ת כָּל־תּוֹשָׁבֶ֔יהָ תְּהֵא֩ מֻשְׁתָּתָ֧ה עַל־יְסוֹד֛וֹת הַחֵר֨וּת הַצֶּ֤דֶק וְהַשָּׁלוֹם֙ לְא֣וֹר חֲזוֹנָ֣ם שֶׁל־נְבִיאֵי־יִשְׂרָאֵ֔ל תְּקַיֵּ֨ם שִׁוְי֤וֹן זְכֻיּוֹת֙ חֶבְרָתִ֣י וּמְדִינִ֔י גָּמ֧וּר לְכָל־אֶזְרָחֶ֛יהָ בְּלִי־הֶ֥בְדֵּל דָּ֖ת גֶּ֣זַע וּמִ֑ין תַּבְטִ֣יחַ חֹ֩פֶשׁ֩ דָּ֣ת מַצְפּ֣וּן לָשׁ֣וֹן חִנּ֣וּךְ וְתַרְבּ֡וּת
The Land of Israel was the birthplace of the Jewish people. Here their spiritual, religious and political identity was shaped. Here they first attained to statehood, created cultural values of national and universal significance and gave to the world the eternal Book of Books.
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THE STATE OF ISRAEL will be open for Jewish immigration and for the Ingathering of the Exiles; it will foster the development of the country for the benefit of all its inhabitants; it will be based on freedom, justice and peace as envisaged by the prophets of Israel; it will ensure complete equality of social and political rights to all its inhabitants irrespective of religion, race or sex; it will guarantee freedom of religion, conscience, language, education and culture...