These sources explore the Torah's commandments to love converts and refrain from oppressing strangers, grounding the mitzvot in Israel's own experience as foreigners in Egypt. The sources discuss how protecting converts reflects fundamental values of compassion and justice, with detailed applications in Jewish law.
וַאֲהַבְתֶּם אֶת־הַגֵּר כִּֽי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָֽיִם
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What the sources say
The Torah itself grounds both the positive and negative obligations in Israel's own experience of displacement: Devarim 10:18–19 commands "you shall love the stranger," and Shemot 22:20 prohibits wronging or oppressing the stranger, each anchored in the reason "for you were strangers in the land of Egypt," while Vayikra 19:33–34 combines both strands — "you shall not wrong them" and "you shall love each one as yourself" — in a single passage.
The Gemara in Bava Metzia 59b counts the multiplicity of these verses as generating distinct prohibitions, concluding that one who verbally mistreats a convert violates three separate negative commandments, and the Sifra in Sifra Kedoshim 8:2 specifies that the verbal wrong includes taunting the convert about his idolatrous past, adding that just as the command "love your fellow as yourself" applies to Jews, so too does "you shall love him as yourself" apply to converts.
The Mishneh Torah in Mishneh Torah, Human Dispositions 6:4 codifies this as two separate positive commandments — one because the convert is included in the general category of "neighbor," and a second distinct one from the verse "you shall love the stranger" — and Sefer HaChinukh 431 similarly explains that even though the convert is already covered by the obligation to love one's fellow, the Torah added a dedicated commandment for the convert, specifying that love here means actively doing good and showing kindness.
Sefer HaChinukh 63 explains further why the prohibition against oppression is reinforced specifically for converts: a convert is more vulnerable to this injury than an ordinary Jew, who has family and community to defend him, and so Scripture doubled the warning with an additional verse in Vayikra.
שמות כ״ב:כ׳
Exodus 22:20
The Torah prohibits oppressing a stranger, warning that the people were strangers in Egypt. It is one of the earliest explicit bans on wronging the ger.
וְגֵ֥ר לֹא־תוֹנֶ֖ה וְלֹ֣א תִלְחָצֶ֑נּוּ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
You shall not wrong or oppress a stranger, for you were strangers in the land of Egypt.
ויקרא י״ט:ל״ג-ל״ד
Leviticus 19:33-34
The Torah commands that if a stranger dwells among you, you shall not wrong him, and you shall love him like yourself. The verse grounds this in Israel's own experience in Egypt.
וְכִֽי־יָג֧וּר אִתְּךָ֛ גֵּ֖ר בְּאַרְצְכֶ֑ם לֹ֥א תוֹנ֖וּ אֹתֽוֹ׃ כְּאֶזְרָ֣ח מִכֶּם֩ יִהְיֶ֨ה לָכֶ֜ם הַגֵּ֣ר ׀ הַגָּ֣ר אִתְּכֶ֗ם וְאָהַבְתָּ֥ לוֹ֙ כָּמ֔וֹךָ כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֣רֶץ מִצְרָ֑יִם אֲנִ֖י יְהֹוָ֥ה אֱלֹהֵיכֶֽם׃
When strangers reside with you in your land, you shall not wrong them. The strangers who reside with you shall be to you as your citizens; you shall love each one as yourself, for you were strangers in the land of Egypt: I the ETERNAL am your God.
דברים י׳:י״ח-י״ט
Deuteronomy 10:18-19
Moshe describes God as loving the stranger, giving him bread and clothing, and then commands Israel to love the stranger as well because they were strangers in Egypt. This is a foundational Torah source for both loving the convert/ger and avoiding oppression.
עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְאַלְמָנָ֑ה וְאֹהֵ֣ב גֵּ֔ר לָ֥תֶת ל֖וֹ לֶ֥חֶם וְשִׂמְלָֽה׃ וַאֲהַבְתֶּ֖ם אֶת־הַגֵּ֑ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃
but upholds the cause of the fatherless and the widow, and befriends the stranger, providing food and clothing.— You too must befriend the stranger, for you were strangers in the land of Egypt.
Sulam on Zohar, Introduction 228:1
The eighth mitzvah is to love the convert who comes to be circumcised and enter under the wings of the Shekhinah.
המצוה השמינית היא, לאהוב את הגר הבא להמול ולהכנס תחת כנפי השכינה.
Bamidbar Rabbah 8:2
The Torah emphasizes extensive protection for the convert, warning Israel to guard themselves from harming converts, as evidenced by the commandments to love the convert and not oppress the stranger; just as the Torah requires one who steals from a peer to make monetary restitution and bring a ram offering for atonement, so too the Torah requires one who steals from a convert to repay him and bring the same atonement offering.
לָכֵן הִרְבָּה עָלָיו שְׁמִירָה, שֶׁהִזְהִיר אֶת יִשְׂרָאֵל שֶׁיִּשְׁמְרוּ עַצְמָם מֵהֶם שֶׁלֹא יַזִּיקוּ לָהֶם, וְכֵן הוּא אוֹמֵר (דברים י, יט): וַאֲהַבְתֶּם אֶת הַגֵּר, (שמות כב, כ): וְגֵר לֹא תוֹנֶה וגו', וּכְשֵׁם שֶׁחִיְּבָה תּוֹרָה לַגֹּזֵל לַחֲבֵרוֹ תַּשְׁלוּם מָמוֹן וְקָרְבַּן אֵיל הַכִּפֻּרִים, כֵּן חִיְּבָה תּוֹרָה לַגֹּזֵל אֶת הַגֵּר לְשַׁלֵּם לוֹ מָמוֹנוֹ, וְיָבִיא קָרְבַּן אֵיל הַכִּפֻּרִים, שֶׁכֵּן כְּתִיב:
בבא מציעא נ״ט ב — ד"ה תָּנוּ רַבָּנַן
Bava Metzia 59b:12
The Gemara famously warns against oppressing the ger in speech, noting the repeated Torah warnings and the danger of causing a convert emotional pain. It emphasizes that verbal oppression is especially serious here.
תָּנוּ רַבָּנַן: הַמְאַנֶּה אֶת הַגֵּר, עוֹבֵר בִּשְׁלֹשָׁה לָאוִין. וְהַלּוֹחֲצוֹ, עוֹבֵר בִּשְׁנַיִם. מַאי שְׁנָא מְאַנֶּה, דִּכְתִיבִי שְׁלֹשָׁה לָאוִין: ״וְגֵר לֹא תוֹנֶה״, ״וְכִי יָגוּר אִתְּךָ גֵּר בְּאַרְצְכֶם לֹא תוֹנוּ אֹתוֹ״, ״וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ״, וְגֵר בִּכְלַל עֲמִיתוֹ הוּא. לוֹחֲצוֹ נָמֵי שְׁלֹשָׁה כְּתִיבִי: ״וְלֹא תִלְחָצֶנּוּ״, ״וְגֵר לֹא תִלְחָץ״, ״וְלֹא תִהְיֶה לוֹ כְּנֹשֶׁה״, וְגֵר בַּכְּלָל הוּא! אֶלָּא, אֶחָד זֶה וְאֶחָד זֶה בִּשְׁלֹשָׁה. תַּנְיָא, רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר: מִפְּנֵי מָה הִזְהִירָה תּוֹרָה בִּשְׁלֹשִׁים וְשִׁשָּׁה מְקוֹמוֹת, וְאָמְרִי לַהּ: בְּאַרְבָּעִים וְשִׁשָּׁה מְקוֹמוֹת, בְּגֵר? מִפְּנֵי שֶׁסּוֹרוֹ רַע. מַאי דִּכְתִיב ״וְגֵר לֹא תוֹנֶה וְלֹא תִלְחָצֶנּוּ כִּי גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם״? תְּנֵינָא, רַבִּי נָתָן אוֹמֵר: מוּם שֶׁבְּךָ אַל תֹּאמַר לַחֲבֵרֶךָ. וְהַיְינוּ דְּאָמְרִי אִינָשֵׁי: דִּזְקִיף לֵיהּ זְקִיפָא בִּדְיוּתְקֵיהּ, לָא נֵימָא לֵיהּ לְחַבְרֵיהּ זְקֵיף בִּינִיתָא.
§ The Sages taught: One who verbally mistreats the convert violates three prohibitions, and one who oppresses him in other ways violates two. The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions. It is taught in a baraita that Rabbi Eliezer the Great says: For what reason did the Torah issue warnings in thirty-six places, and some say in forty-six places, with regard to causing any distress to a convert? It is due to the fact that a convert’s inclination is evil, i.e., he is prone to return to his previous way of living. What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned in a baraita that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst. And this explains the adage that people say: One who has a person hanged in his family [bidyotkei], does not say to another member of his household: Hang a fish for me, as the mention of hanging is demeaning for that family.
יבמות מ״ז ב — ד"ה לֹא רוֹב טוֹבָה וְלֹא רוֹב פּוּרְעָנוּת
Yevamot 47b:1
This sugya outlines how a convert is received and embraced, including informing him of some obligations and then welcoming him with love. It reflects the halakhic and ethical posture toward conversion and the ger.
לֹא רוֹב טוֹבָה וְלֹא רוֹב פּוּרְעָנוּת. וְאֵין מַרְבִּין עָלָיו, וְאֵין מְדַקְדְּקִין עָלָיו. (וּמוֹדִיעִים אוֹתוֹ עֲוֹן שִׁכְחָה וּפֵאָה) וְאֵין מַרְבִּים עָלָיו וְאֵין מְדַקְדְּקִים עָלָיו. אָמַר רַבִּי אֶלְעָזָר: מַאי קְרָאָה — דִּכְתִיב: ״וַתֵּרֶא כִּי מִתְאַמֶּצֶת הִיא לָלֶכֶת אִתָּהּ וַתֶּחְדַּל לְדַבֵּר אֵלֶיהָ״.
they are not able to receive either an abundance of good nor an abundance of calamities, since the primary place for reward and punishment is in the World-to-Come. And they do not overwhelm him with threats, and they are not exacting with him about the details of the mitzvot. The baraita continues: And they inform him of the sin of neglecting the mitzva to allow the poor to take gleanings, forgotten sheaves, and produce in the corner of one’s field. And they do not overwhelm him with threats, and they are not exacting with him about the details of the mitzvot, i.e., the court should not overly dissuade the convert from converting. Rabbi Elazar said: What is the verse from which this ruling is derived? As it is written: “And when she saw that she was steadfastly minded to go with her, she left off speaking with her” (Ruth 1:18). When Naomi set out to return to Eretz Yisrael, Ruth insisted on joining her. The Gemara understands this to mean that Ruth wished to convert. Naomi attempted to dissuade her, but Ruth persisted. The verse states that once Naomi saw Ruth’s resolve to convert, she desisted from her attempts to dissuade her. The Gemara infers from here that the same approach should be taken by a court in all cases of conversion.
ספרא, קדושים, פרק ח — ד"ה [ב] "לא תונו אותו" – שלא
Sifra, Kedoshim, Chapter 8:2
The passage teaches that converts must be accepted as full members of the Jewish community, are prohibited from being reminded of their former practices, must accept all commandments of the Torah, should be loved as oneself just as Israelites love their neighbors, and must not be wronged, with emphasis on the obligations of honest weights and measures as a fundamental mitzvah.
[ב] "לא תונו אותו" – שלא תאמר לו "אמש היית עובד עבודת כוכבים והיום נכנסת תחת כנפי השכינה". [ד] "יהיה לכם הגר הגר אתכם ואהבת לו כמוך" – כשם שנאמר לישראל "ואהבת לרעך כמוך" כך נאמר לגרים "ואהבת לו כמוך". "כי גרים הייתם בארץ מצרים" – דעו מנפשם של גרים שאף אתם הייתם גרים בארץ מצרים.
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!" 4) "shall be to you the stranger that lives among you. And you shall love him as yourself." Just as it is written of Jews (Vayikra 19:18) "and you shall love your fellow as yourself," so is it written of proselytes "and you shall love him as yourself." "for you were strangers in the land of Egypt": Know the soul of the strangers, for you yourselves were strangers in the land of Egypt."
Mishneh Torah, Human Dispositions 6:4
Loving the convert who has entered under the wings of the Shekhinah constitutes two positive commandments: one because the convert is included in the category of fellow Jews, and one because the convert is a stranger and Torah states "and you shall love the stranger.
אַהֲבַת הַגֵּר שֶׁבָּא וְנִכְנָס תַּחַת כַּנְפֵי הַשְּׁכִינָה שְׁתֵּי מִצְוֹת עֲשֵׂה. אַחַת מִפְּנֵי שֶׁהוּא בִּכְלַל רֵעִים וְאַחַת מִפְּנֵי שֶׁהוּא גֵּר וְהַתּוֹרָה אָמְרָה (דברים י יט) "וַאֲהַבְתֶּם אֶת הַגֵּר".
ספר החינוך תל״א — ד"ה מִצְוַת אַהֲבַת הַגֵּרִים – שֶׁנִּצְטַוִּינוּ לֶאֱהֹב
Sefer HaChinukh 431:1
This mitzvah counts loving the convert and explains the educational purpose of the command. It emphasizes cultivating compassion and welcoming someone who has come under the wings of the Shekhinah.
מִצְוַת אַהֲבַת הַגֵּרִים – שֶׁנִּצְטַוִּינוּ לֶאֱהֹב הַגֵּרִים, כְּלוֹמַר, שֶׁנִּזָּהֵר שֶׁלֹּא לְצַעֵר אוֹתָם, בְּשׁוּם דָּבָר, אֲבָל נַעֲשֶׂה לָהֶם טוֹבָה וְנִגְמֹל אוֹתָם חֶסֶד כְּפִי הָרָאוּי וְהַיְּכֹלֶת. וְהַגֵּרִים הֵם, כָּל מִי שֶׁנִּתְחַבֵּר אֵלֵינוּ מִשְּׁאָר הָאֻמּוֹת שֶׁהִנִּיחַ דָּתוֹ וְנִכְנַס בְּדָתֵנוּ, וַעֲלֵיהֶם נֶאֱמַר (דברים י יט) וַאֲהַבְתֶּם אֶת הַגֵּר וְגוֹ'. וְאַף עַל פִּי שֶׁיִּכְלְלֵהוּ כְּמוֹ כֵן הַצִּוּוּי בְּיִשְׂרָאֵל, שֶׁנֶּאֱמַר עָלָיו וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ (מצוה רמג), שֶׁהֲרֵי גֵּר צֶדֶק בִּכְלַל רֵעֲךָ הוּא, הוֹסִיף לָנוּ הַשֵּׁם בּוֹ מִצְוָה מְיֻחֶדֶת לוֹ בְּאַהֲבָתוֹ, וּכְמוֹ כֵן הַדָּבָר בַּמְּנִיעָה מִלְּרַמּוֹת אוֹתוֹ, שֶׁאַף עַל פִּי שֶׁהָיָה בִּכְלַל וְלֹא תוֹנוּ אִישׁ אֶת עֲמִיתוֹ (מצוה שלח), הוֹסִיף לָנוּ הַכָּתוּב בּוֹ מְנִיעָה מְיֻחֶדֶת לוֹ, בְּאָמְרוֹ וְגֵר לֹא תוֹנֶה (מצוה סג). וְאָמְרוּ בַּגְּמָרָא (ב"מ נט, ב), שֶׁהַמְּאַנֶּה הַגֵּר עוֹבֵר מִשּׁוּם לֹא תוֹנוּ וְגוֹ', וּמִשּׁוּם וְגֵר לֹא תוֹנֶה, וּכְמוֹ כֵן מְבַטֵּל מִצְוַת וְאָהַבְתָּ לְרֵעֲךָ, וּמִצְוַת וַאֲהַבְתֶּם אֶת הַגֵּר. מִשָּׁרְשֵׁי הַמִּצְוָה. כִּי הַשֵּׁם בָּחַר בְּיִשְׂרָאֵל לִהְיוֹת לוֹ לְעַם קָדוֹשׁ וְרָצָה לְזַכּוֹתָם, וְלָכֵן הִדְרִיכָם וְצִוָּם עַל דַּרְכֵי הַחֲנִינָה וְהַחֶמְלָה, וְהִזְהִירָם לְהִתְעַטֵּר בְּכָל מִדָּה חֲמוּדָה וִיקָרָה לִמְצֹא חֵן בְּעֵינֵי כָּל רוֹאֵיהֶם, וְיֹאמְרוּ (יחזקאל לו כ) עַם יְיָ אֵלֶּה. וְכַמָּה הִיא דֶּרֶךְ נְעִימוּת וְחֶמְדָּה לְהִתְחַסֵּד וְלִגְמֹל טוֹבָה לַאֲשֶׁר הִנִּיחַ אֻמָּתוֹ וְכָל מִשְׁפַּחַת בֵּית אָבִיו וְאִמּוֹ, וַיָּבוֹא לַחֲסוֹת תַּחַת כַּנְפֵי אֻמָּה אַחֶרֶת בְּאַהֲבָתוֹ אוֹתָהּ, וּבִבְחִירָתוֹ בָּאֱמֶת וְשִׂנְאַת הַשֶּׁקֶר. וּבִהְיוֹתֵנוּ זוֹכִים לְמִדּוֹת טוֹבוֹת הַלָּלוּ תָּחוּל טוֹבַת הָאֵל עָלֵינוּ וְתִדְבַּק בָּנוּ, וְשׁוּם דָּבָר לֹא תִּמְנָעֶנּוּ מִמֶּנּוּ, כִּי הַטּוֹבָה תִּתְפַּשֵּׁט בַּטּוֹבִים, וְהֶפְכָּהּ בָּרָעִים.
The commandment of loving the strangers (converts): That we were commanded to love the converts, meaning to say that we be careful not to cause them pain in any thing, but [rather to] do them good and grant them kindness according to what is proper and is possible. And converts are anyone who connects with us from the other nations, that leaves his religion and enters into our religion. And about them is it stated (Deuteronomy 10:19), “And you shall love the stranger, etc.” And even though the commandment (Sefer HaChinukh 243) about the Israelite includes him, as it is stated about him (Leviticus 19:18), “and you shall love your neighbor as yourself” — since behold, a righteous convert is included in “your neighbor” — God added for us a specific commandment about his love. And so too is the thing in the prevention against cheating him. As even though he was included in “A man shall not mistreat his countryman” (Leviticus 25:17, Sefer HaChinukh 338), Scripture added a specific prevention about him in its stating, “You shall not wrong a stranger” (Exodus 22:20, Sefer HaChinukh 63). And they said in the Gemara (Bava Metzia 59b) that one who wrongs the convert transgresses because of “[A man] shall not mistreat” and because of “You shall not wrong a stranger.” And so too [with this], he nullifies the commandment of “and you shall love your neighbor” and the commandment of “And you shall love the stranger.” It is from the roots of the commandment that God chose Israel to be a holy nation and wanted to give them merit. And therefore He guided them and commanded them about the ways of grace and compassion and warned them to crown themselves with every beautiful and precious trait to find grace in the eyes of all who see them, [such] that they will say, “These are the people of the Lord” (Ezekiel 36:20). And it is so much the way of pleasantnesses and beauty to show kindness and to grant good to one who leaves his people and all the family of the house of his father and mother and comes to take shelter under the wings of a different nation in his love for it, and in his choosing of truth and his hatred for falsehood. And in our meriting these good traits, the goodness of God will rest upon us and cling to us, and nothing will prevent us from it; as the good will extend to the good ones and the opposite to the bad ones.
ספר החינוך ס״ג — ד"ה שֶׁלֹּא לְהוֹנוֹת הַגֵּר בִּדְבָרִים – שֶׁנִּמְנַעְנוּ
Sefer HaChinukh 63:1
This mitzvah addresses the prohibition of oppressing a convert, explaining that the Torah repeatedly warns against hurting him because of his vulnerable status. It highlights the severity of causing a ger pain.
שֶׁלֹּא לְהוֹנוֹת הַגֵּר בִּדְבָרִים – שֶׁנִּמְנַעְנוּ מִלְּהוֹנוֹת הַגֵּר אֲפִלּוּ בִּדְבָרִים, וְהוּא אֶחָד מִן הָאֻמּוֹת שֶׁנִּתְגַּיֵּר וְנִכְנַס בְּדָתֵנוּ, שֶׁאָסוּר לָנוּ לְבַזּוֹתוֹ אֲפִלּוּ בִּדְבָרִים, שֶׁנֶּאֱמַר (שמות כא ב) וְגֵר לֹא תּוֹנֶה. וְאַף עַל פִּי שֶׁאָנוּ מֻזְהָרִים בָּזֶה בְּיִשְׂרָאֵל וְזֶה כֵּיוָן שֶׁנִּכְנַס בְּדָתֵינוּ הֲרֵי הוּא כְּיִשְׂרָאֵל, הוֹסִיף הַכָּתוּב לָנוּ אַזְהָרָה בּוֹ, וְגַם נִכְפְּלָה הָאַזְהָרָה עָלָיו דִּכְתִיב (ויקרא יט לג) "לֹא תוֹנוּ" פַּעַם אַחֶרֶת, לְפִי שֶׁעִנְיַן הַהוֹנָאָה אֵלָיו קְרוֹבָה יוֹתֵר מִבְּיִשְׂרָאֵל, כִּי הַיִּשְׂרָאֵל יֵשׁ לוֹ גּוֹאֲלִים שֶׁתּוֹבְעִים עֶלְבּוֹנוֹ. וְעוֹד טַעַם אַחֵר בּוֹ, שֶׁיֵּשׁ בּוֹ חֲשָׁשׁ שֶׁלֹּא יַחְזֹר לְסוֹרוֹ מִכַּעַס הַבִּזְיוֹנוֹת. וְאָמְרוּ בְּסִפְרָא (קדושים ח) שֶׁלֹּא תֹּאמַר לוֹ אֶמֶשׁ הָיִיתָ עוֹבֵד עֲבוֹדָה זָרָה וְעַכְשָׁו נִכְנַסְתָּ תַּחַת כַּנְפֵי הַשְּׁכִינָה. דִּינֵי הַמִּצְוָה, כְּגוֹן רֹב הָאַזְהָרוֹת שֶׁהִזְהִירוּנוּ זִכְרוֹנָם לִבְרָכָה עָלָיו, וְהוֹדִיעוּנוּ לְהַזְהִירֵנוּ עוֹד בַּדָּבָר שֶׁבְּעֶשְׂרִים וְאֶחָד (עי' דפוס לעמבערג שגרס בכ"ד) מְקוֹמוֹת הִזְהִירָה הַתּוֹרָה עָלָיו (ב"מ, לט ב, ע"ש) וְכָתְבוּ גַּם כֵּן לְחִזּוּק הַמִּצְוָה שֶׁבְּאוֹתוֹ לָשׁוֹן שֶׁנִּצְטַוִּינוּ בְּאַהֲבַת הַמָּקוֹם, נִצְטַוִּינוּ בְּאַהֲבַת הַגֵּר, שֶׁבְּאַהֲבַת הַמָּקוֹם כְּתִיב וְאָהַבְתָּ אֶת יְיָ, וּבַגֵּר כְּתִיב וַאֲהַבְתֶּם אֶת הַגֵּר. וְהַרְבֵּה דְּבָרִים כָּאֵלּוּ בַּמִּדְרָשִׁים וּבִקְצָת מְקוֹמוֹת בַּגְּמָרָא. (ח"ה סימן ש"ז)
To not oppress the convert with words: That we have been prevented from oppressing converts, even [only] with words — and that is one from the [other] nations who converted and entered our religion — such that it is forbidden for [one] to disgrace him even with words, as it is stated (Exodus 22:20), “and you shall not oppress a convert.” And even though we are warned about this with [Jews] and since this one entered our religion, behold he is like [any other Jew], Scripture added a warning to us and also redoubled the prohibition for him, as it is written (Leviticus 19:33), “do not oppress” another time; because the issue of oppression is more relevant to a convert than it is to [another Jew], as [another Jew] has redeemers who will redress his insult. And there is another reason, [and that is] because there is a concern that [the convert] might return to his deviance out of anger over the disgraces. And they said in the Sifra (Sifra, Kedoshim, Chapter 8:2) that one shouldn’t say, “Yesterday you were an idolater and now you entered under the wings of the Divine Presence.” The laws of the commandment are, for example, the many [prohibitions] that they, may their memory be blessed, warned us about; that they made known to us — in order to warn us more about the thing — that the Torah warned about it in twenty-one (and see the Lemberg edition, that reads, twenty-four) places (Bava Metzia 39b); that they also wrote to strengthen the commandment, that with the same expression that we were commanded about the love of the Omnipresent, we were [also] commanded about the love of the convert — as with the Omnipresent, it is written (Deuteronomy 6:5), “And you shall love your God”; and with the convert, it is written (Deuteronomy 10:19), “And you shall love the convert.” And many things like this are in Midrash and in a few places in the Gemara. (See Tur, Choshen Mishpat, 307.)
משנה תורה, הלכות איסורי ביאה י״ג:י״ז-י״ח
Mishneh Torah, Forbidden Intercourse 13:17-18
A non-Jew who undergoes circumcision and immersion before three common Jews becomes a convert and is considered like an Israelite, and one must return his lost property and treat him as an Israelite, though the Sages noted that converts are often difficult for Israel as leprosy because many return to idol worship and lead Israel astray.
גֵּר שֶׁלֹּא בָּדְקוּ אַחֲרָיו אוֹ שֶׁלֹּא הוֹדִיעוּהוּ הַמִּצְוֹת וְעָנְשָׁן וּמָל וְטָבַל בִּפְנֵי שְׁלֹשָׁה הֶדְיוֹטוֹת הֲרֵי זֶה גֵּר. אֲפִלּוּ נוֹדַע שֶׁבִּשְׁבִיל דָּבָר הוּא מִתְגַּיֵּר הוֹאִיל וּמָל וְטָבַל יָצָא מִכְּלַל הָעַכּוּ"ם וְחוֹשְׁשִׁין לוֹ עַד שֶׁיִּתְבָּאֵר צִדְקוּתוֹ. וַאֲפִלּוּ חָזַר וְעָבַד עֲבוֹדָה זָרָה הֲרֵי הוּא כְּיִשְׂרָאֵל מוּמָר שֶׁקִּדּוּשָׁיו קִדּוּשִׁין. וּמִצְוָה לְהַחֲזִיר אֲבֵדָתוֹ מֵאַחַר שֶׁטָּבַל נַעֲשָׂה כְּיִשְׂרָאֵל. וּלְפִיכָךְ קִיְּמוּ שִׁמְשׁוֹן וּשְׁלֹמֹה נְשׁוֹתֵיהֶן וְאַף עַל פִּי שֶׁנִּגְלָה סוֹדָן:
When a court did not check a [potential] converts background and did not inform him of the mitzvot and the punishment for [the failure to observe] the mitzvot and he circumcised himself and immersed in the presence of three ordinary people, he is a convert. Even if it is discovered that he converted for an ulterior motive, since he circumcised himself and converted, he has departed from the category of gentiles and we view him with skepticism until his righteousness is revealed. Even if afterwards, [the convert] worships false deities, he is like an apostate Jew. [If he] consecrates [a woman,] the consecration is valid, and it is a mitzvah to return his lost object. For since he immersed himself he became a Jew. For this reason, Samson and Solomon maintained their wives even though their inner feelings were revealed.
Haamek Davar on Deuteronomy 10:19
The passage notes the hidden potential within a lowly convert and his descendants for future generations, and observes that here the Torah writes "the convert" without the additional phrase "and you shall love him as yourself" that appears in the Vayikra passage.
כך הגר השפל הזה מי יודע הכח הצפון בו ובתולדותיו לימים יוצרו. וכתיב כאן את הגר ולא כמו בס׳ ויקרא ואהבת לו כמוך.
שולחן ערוך, יורה דעה רס״ח — ד"ה כשבא להתגייר אומרים לו מה ראית
Shulchan Arukh, Yoreh De'ah 268:2
The practical halakhic code for conversion discusses how to accept a convert and the duties of the community toward him. It is the standard codified anchor for laws and etiquette surrounding the ger.
כשבא להתגייר אומרים לו מה ראית שבאת להתגייר אי אתה יודע שישראל בזמן הזה דחופים סחופים (פי' אבודים וסחופים מן מדוע נסחף אביריך) ומטורפים ויסורים באים עליהם אם אמר יודע אני ואיני כדאי להתחבר עמהם מקבלין אותו מיד ומודיעים אותו עיקרי הדת שהוא יחוד ה' ואיסור עבודת כוכבים ומאריכין עמו בדבר זה ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות ומודיעים אותו מקצת עונשין של מצות שאומרים לו קודם שבאת למדה זו אכלת חלב אי אתה ענוש כרת חללת שבת אי אתה חייב סקילה ועכשיו אכלת חלב אתה ענוש כרת חללת שבת אתה חייב סקילה ואין מרבין עליו ואין מדקדקין עליו וכשם שמודיעים אותו ענשן של מצות כך מודיעים אותו שכרן של מצות ומודיעים אותו שבעשיית מצות אלו יזכה לחיי העוה"ב ושאין שום צדיק גמור אלא בעל החכמה שעושה מצות אלו ויודעם ואומרים לו הוי יודע שהעולם הבא אינו צפון אלא לצדיקים והם ישראל וזה שתראה ישראל בצער בעולם הזה טובה היא צפונה להם שאינם יכולים לקבל רוב טובה בעוה"ז כעובדי כוכבים שמא ירום לבם ויתעו ויפסידו שכר עולם הבא ואין הקב"ה מביא עליהם רוב פורענות כדי שלא יאבדו אלא כל העובדי כוכבים כלים והם עומדים ומאריכין בדבר זה כדי לחבבן אם קבל מלין אותו מיד וממתינים לו עד שיתרפא רפואה שלימה ואח"כ מטבילין אותו טבילה הוגנת בלא חציצה (וי"א שיגלח שערותיו ויטול צפרני ידיו ורגליו קודם טבילה) (טור ורי"ף ורא"ש) ושלשה (תלמידי חכמים) (ג"ז טור) עומדים על גביו ומודיעים אותו מקצת מצות קלות ומקצת מצות חמורות פעם שניה והוא עומד במים ואם היתה אשה נשים מושיבות אותה במים עד צוארה והדיינים מבחוץ ומודיעין אותה מקצת מצות קלות וחמורות והיא יושבת במים ואח"כ טובלת בפניהם והם מחזירים פניהם ויוצאין כדי שלא יראו אותה כשתעלה מהמים ויברך על הטבילה אחר שיעלה מן המים וכיון שטבל הרי הוא כישראל שאם חזר לסורו הרי הוא כישראל מומר שאם קדש קדושיו קדושין: כשיבא הגר להתגייר בודקים אחריו שמא בגלל ממון שיטול או בשביל שררה שיזכה לה או מפני הפחד בא ליכנס לדת ואם איש הוא בודקין אחריו שמא עיניו נתן באשה יהודית ואם אשה היא בודקין אחריה שמא עיניה נתנה בבחורי ישראל ואם לא נמצאת להם עילה מודיעים להם כובד עול התורה וטורח שיש בעשייתה על עמי הארצות כדי שיפרשו אם קבלו ולא פירשו וראו אותם שחזרו מאהבה מקבלים אותם ואם לא בדקו אחריו או שלא הודיעוהו שכר המצות ועונשן ומל וטבל בפני ג' הדיוטות ה"ז גר אפי' נודע שבשביל דבר הוא מתגייר הואיל ומל וטבל יצא מכלל העובדי כוכבים וחוששים לו עד שתתברר צדקתו ואפילו חזר ועבד אלילים הרי הוא כישראל מומר שקידושיו קידושין. (ישראל מומר שעשה תשובה א"צ לטבול רק מדרבנן יש לו לטבול ולקבל עליו דברי חבירות בפני ג') (נ"י פ' החולץ) :
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. When a [potential] convert comes to convert check after him, perhaps it is because of money he took, or because of power she will gain, or because of fear that [the pontential convert] is coming to enter the religion. And if he is a man, check after him perhaps he placed his eyes on a Jewish woman. And if she is a woman, check after her perhaps she placed her eyes on the single men of Israel. And if you do not find to them [such] a cause, inform them of the weight of the yoke of the Torah, and the difficulty of fulfilling it on the nations of the world in order that [the potential converts] leave. If they accept and do not leave, and you see them that they are returning out of love, accept them. And if you did not check after him or you did not inform him of the rewards of the commandments and their punishments, and he was circumcised and immersed before three ordinary people, this is a convert. Even if you are informed that it is because of some thing (like those discussed above) that he converted, since he was circumcised and immersed he has left the category of Idol Worshippers (i.e. Non-Jews), and we are worried for him until his righteousness is clarified. And even if he returns and serves Idols, he is like an apostate Israelite that his marriages are marriages. [Rama]: An apostate Israelite that repents does not need to immerse. Just that rabbinically he should immerse and accept words of joining (strict observance) before three.