The Torah repeatedly speaks about the גר — ger, usually translated as “stranger.” But this English translation can be misleading. In Torah law, not every foreigner, immigrant, or non-Jew is automatically the ger whom the Torah commands us to love or support.
There are several distinct categories. A גר צדק — ger tzedek is a non-Jew who converts according to halachah and becomes fully Jewish. A גר תושב — ger toshav remains a non-Jew but receives a particular status within the Torah’s legal system. There is also the ordinary non-Jew who lives alongside a Jewish community, particularly in the Diaspora, toward whom Chazal established responsibilities based upon דרכי שלום — darkei shalom, the ways of peace.
These distinctions are essential before using Biblical statements about the “stranger” as a basis for modern charitable policy.
Part I — The Ger Toshav in the Torah System
The Torah states in Vayikra 25:35:
«וְכִי יָמוּךְ אָחִיךָ וּמָטָה יָדוֹ עִמָּךְ וְהֶחֱזַקְתָּ בּוֹ גֵּר וְתוֹשָׁב וָחַי עִמָּךְ»
“If your brother becomes impoverished and his means fail with you, you shall strengthen him — the ger and the toshav — so that he may live with you.”
The significant expression is:
«וְהֶחֱזַקְתָּ בּוֹ»
“You shall strengthen and support him.”
The Torah is describing material assistance. But who is the גר תושב — ger toshav?
Rashi on Vayikra 25:35 explains:
«ואיזהו תושב? כל שקיבל עליו שלא לעבוד עבודה זרה ואוכל נבלות»
“Who is a toshav? One who accepted upon himself not to worship idolatry, although he eats neveilah.”
This individual has not converted. He remains a non-Jew, but he has rejected עבודה זרה — avodah zarah, idolatry.
The Gemara in Avodah Zarah 64b asks:
«איזהו גר תושב?»
“What constitutes a ger toshav?”
Rabbi Meir describes one who formally accepts upon himself not to worship idolatry. The חכמים — Chachamim define him as a non-Jew who accepts the שבע מצוות בני נח — Seven Noahide Commandments.
These commandments prohibit idolatry, blasphemy, murder, forbidden sexual relationships, theft, and eating flesh taken from a living animal, and require the establishment of a system of justice.
A ger toshav, therefore, is not simply any non-Jew living among Jews. It is a defined halachic category.
The discussion in Avodah Zarah 64b–65a connects this status with:
«להחיותו»
“To sustain him.”
This corresponds with the Torah’s words:
«וְהֶחֱזַקְתָּ בּוֹ… וָחַי עִמָּךְ»
“You shall support him… and he shall live with you.”
The Torah Framework in Eretz Yisrael
The Gemara in Arachin 29a states:
«אין גר תושב נוהג אלא בזמן שהיובל נוהג»
“The status of ger toshav applies only when Yovel is practiced.”
Rambam codifies in Hilchos Avodah Zarah 10:6:
«קיבל עליו שבע מצות הרי זה גר תושב»
“If he accepted upon himself the Seven commandments, he is a ger toshav.”
Rambam immediately adds:
«ואין מקבלין גר תושב אלא בזמן שהיובל נוהג»
“We accept a ger toshav only when Yovel is practiced.”
The formal institution of גר תושב therefore belongs to a particular Torah legal framework in Eretz Yisrael, subject to conditions established by Chazal, including Yovel. It cannot simply be taken from that framework and applied indiscriminately to every non-Jew in every country and period.
The existence of the modern State of Israel does not by itself establish these specific halachic conditions. Contemporary Jewish sovereignty alone does not restore Yovel or automatically recreate the formal institution of ger toshav described by Chazal.
Loving the Ger — A Separate Mitzvah
The Torah states in Devarim 10:19:
«וַאֲהַבְתֶּם אֶת הַגֵּר»
“You shall love the ger.”
Rambam in Hilchos De’os 6:4 describes the subject of this special mitzvah as someone who:
«בא ונכנס תחת כנפי השכינה»
“Came and entered beneath the wings of the Shechinah.”
This refers to the גר צדק — ger tzedek, the convert who has entered the Jewish people.
Therefore, the special mitzvah of אהבת הגר — loving the ger should not be presented as though it establishes an identical special commandment toward every non-Jew or foreigner. Ger tzedek and ger toshav are separate halachic categories.
Part II — Jews Living in the Diaspora
A different question arises when Jews live outside Eretz Yisrael among a larger non-Jewish population and under a non-Jewish government.
For centuries Jewish communities lived in Poland, Russia, Germany, France, North Africa, the Middle East, and elsewhere. They maintained their own communal institutions while living among surrounding populations.
Here another principle becomes especially relevant:
«דרכי שלום»
Darkei shalom — the ways of peace.
The Gemara in Gittin 61a states:
«מפרנסים עניי נכרים עם עניי ישראל מפני דרכי שלום»
“We provide sustenance for the non-Jewish poor together with the Jewish poor, because of the ways of peace.”
The wording is noteworthy:
«עם עניי ישראל»
“Together with the Jewish poor.”
The Gemara describes assistance to the surrounding non-Jewish poor in the context of Jewish communal assistance. Jewish charity retains its own structure and priorities, while the surrounding population is not simply ignored.
The stated reason is מפני דרכי שלום — because of the ways of peace.
This is not the institution of ger toshav. An ordinary non-Jew living alongside Jews does not first have to acquire ger toshav status before darkei shalom becomes relevant.
Living Peacefully Among Other Peoples
A Jewish community living as a minority cannot conduct its public life as though the surrounding society does not exist. If Jews visibly provide for their own poor while completely disregarding impoverished neighbors around them, this can create resentment and conflict.
Historically, proper relations with surrounding populations and civil authorities were important to the stability of Jewish communal life. Darkei shalom provides a halachic framework for peaceful and responsible coexistence without abolishing the particular obligations Jews have toward their own families and communities.
Purim — A Practical Example
Purim provides a particularly visible example.
One of its special mitzvos is מתנות לאביונים — matanos la’evyonim, gifts to the poor.
At the same time, Shulchan Aruch, Orach Chaim 694:3 rules:
«במקום שנהגו ליתן אף לאינו יהודי נותנים»
“In a place where it is customary to give even to a non-Jew, we give.”
Consider a traditional Jewish community in Poland or Russia. Wealthier Jews distribute money and food on Purim while poor Jewish families receive assistance for their Purim needs. Completely excluding every impoverished non-Jewish neighbor from a highly visible distribution could produce unnecessary resentment.
Appropriate assistance to the surrounding poor therefore serves דרכי שלום.
This does not make the non-Jew an identical halachic recipient of מתנות לאביונים. The Jewish poor receive under the particular Purim mitzvah; assistance to surrounding non-Jewish poor rests upon a different halachic foundation.
Likewise, the Gemara’s words מפרנסים עניי נכרים עם עניי ישראל do not themselves establish an equal division of charitable funds. The appropriate amount in a particular situation is a separate halachic question.
Part III — Tzedakah and Modern Philanthropy
The economic reality of modern Jewish life is often very different from that of Biblical times or pre-modern Europe.
Historically, poverty frequently meant literal deprivation: insufficient bread, clothing, shoes, shelter, or other necessities. Today, especially in affluent communities, a family may own a home and appear respectable while still being unable to make ends meet. A parent may be unable to work, income may be insufficient for a large family, or ordinary necessary expenses may exceed what the household can reasonably afford.
Such a family does not have to reach starvation before tzedakah becomes appropriate. Torah charity concerns maintaining people with dignity and meeting genuine needs, not merely rescuing them after complete destitution.
This is also where tzedakah and modern philanthropy must be distinguished.
Educational programs, outreach, publications, institutions, buildings, cultural projects, and other communal endeavors may accomplish considerable good. But a worthy project does not automatically have the same charitable priority as a struggling family requiring food, clothing, housing, or other genuine necessities.
Torah law establishes priorities. Needy relatives have particular claims; local poor have priority in the established halachic order; and direct assistance to families in genuine need occupies a fundamental place in tzedakah. The precise ordering can depend on circumstances and should not be reduced to a slogan where substantial sums are involved.
Nor does supporting a struggling family mean financing unlimited luxury. The issue is genuine need and dignified maintenance, not underwriting every desired standard of consumption.
A person blessed with considerable resources may be able to fulfill these responsibilities and still support educational institutions, communal projects, and other valuable causes. The distinction becomes critical when resources are limited. Basic human need cannot automatically be displaced merely because another philanthropic project is larger, more prestigious, or more visible.
Conclusion — Giving According to Torah Priorities
The sources describe several different obligations, not one universal category of “charity.”
A גר צדק is a convert and is included in the Torah’s special commandment concerning love of the ger. A גר תושב is a distinct non-Jewish status within the Torah’s legal framework, connected by Chazal with acceptance of fundamental Noahide obligations and with להחיותו — sustaining him. Jews living among non-Jews also have obligations of דרכי שלום, including appropriate concern for surrounding non-Jewish poor.
At the same time, ordinary צדקה retains its priorities: relatives, local needs, and families lacking genuine necessities cannot be forgotten in favor of more distant or prestigious philanthropy.
The principle is not indiscriminate giving, nor is it isolation from everyone outside one’s community. It is responsible giving according to the distinctions and priorities established by Torah law—meeting genuine need close to home, maintaining peaceful relations with the surrounding society, and using additional resources for the broader worthy causes a person is able to support.
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