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In the Jewish worldview all gentiles who are ethical monotheists will achieve salvation. Judaism does not denigrate gentiles and does not see them as condemened to eternal damnation. Rather we see them as fellow human beings, from other nations, searching for God and for meaning in life. Judaism wishes them well with their search and celebrates those who succeed in becoming ethical monotheists. Jews are obligated in many rituals and ceremonies and those Jews who fail to fulfill these rituals are considered sinners. Gentiles, however, are not obligated in these commandments and are only obligated to be ethical monotheists. Those who fulfill this obligation receive their full reward in the world-to-come.
There are three main categories of gentiles [see R. Yom Tov ben Avraham Alshevili, Chiddushei HaRitva, Makkot 9a n.].
This person is generally called a Ben Noach (or Noachide) meaning a proud descendant of the biblical Noah. In the Jewish tradition Noah and his sons were commanded to fulfill seven commandments which amount to ethical monotheism [see Aaron Lichtenstein, The Seven Laws of Noah]. Those gentiles who observe these commandments are considered righteous gentiles. They are, however, not Jews and are not considered part of Jewish society. They are righteous people and recognized for their accomplishments. However, they remain part of the human brotherhood but not part of Jewish society.
The Path of the Righteous Gentile states: "When one of the Children of Noah resolves to fulfill the Seven Universal Laws, his or her soul is elevated. This person becomes one of the Chasidei Umot Haolam - Pious Ones of the Nations - and receives a share of the Eternal World. The Holy Scriptures calls one who accepts the yoke of fulfilling the Seven Universal Laws a Ger Toshav - a Proselyte of the Gate. This person is permitted to live in the land of Israel and to enter to the Holy Temple in Jerusalem and to offer sacrifices to the God of Israel."
As the Rambam explains, the Ger Toshav is a person that actively accepted upon himself in front of a Jewish Bet Din to fulfill these Mitzvot, in a way that's similar to conversion. [According to some opinions he undergoes Brit milah (circumcision or the drawing of blood from his penis as well already circumcised]. As opposed to a regular goy that adheres to the 7 Noahide laws out of his or her own rational understanding, feeling that that's the "humane thing to do", and has not committed him/herself to keep these laws on a definite basis, the "Ger Toshav" consciously accepts that Hashem, our God, commanded him to keep them (through Moshe) and for that basic reason, he/she is fully committed to fulfilling them. Moreover, if he is interested in keeping more than the basic seven laws, he can commit himself to more Mitzvot at the time of his "conversion", and can even accept upon himself Shmirat Shabbat- something that a regular goy is forbidden to do. A "Ger Toshav" can come to Bet din and decide upon any number of Mitzvot from the minimum seven up to a maximum of 613, and from that point on is obliged to keep them. A "Ger To Shav" cannot accept all 613 Mitzvot- because if he did, he'd simply be a… Jew! Here we find a non-Jew who not only accepts the Laws of Noah but understands and implements Isaiah 56 into his life and goes beyond the minimum observance as he "chooses those things that please God" as detailed in the texts of Isaiah 56.
By pledging that he will fulfill his obligation to be an ethical monotheist he enters Jewish society. He is not a convert and does not become Jewish. In fact, he can worship any monotheistic religion he chooses. He is, however, a righteous gentile and is gladly received into the Jewish community. He is welcome to live in Jewish neighborhoods (should he so choose), is supported by Jewish charities (if he so needs), and is considered part of the fabric of Jewish society in many ways [see Talmud Pesachim 21b; Talmud Avodah Zarah 65b; Nachmanides, Additions to Book of Commandments, 16; Maimonides, Mishneh Torah, Hilchot Zechi'ah Umattanah 3:11, Hilchot Melachim 10:12; Ra'avad of Posquieres, Comments to Mishneh Torah, Hilchot Issurei Biah 14:8]. Both the Ben Noach and the Ger Toshav are righteous gentiles. However, the Ben Noach has not entered Jewish society and perhaps does not wish to. Therefore, he is treated like a stranger. He is respected as a righteous human being, one who is fulfilling his divine purpose in the world. However, he is not part of the Jewish community.
The third category is of the gentile who is not an ethical monotheist. He is violating the covenant God made with Noah and his descendants and will be punished for those sins. It is with these people that Judaism has a very ambivalent attitude. On the one hand, they are acting contrary to God's purpose in the world. For this reason, Judaism tries to distance Jews from them. On the other hand, they are people created in God's image and must be respected as such. The compromise is that their positive traits, examples of which we will shortly see, are recognized and respected. However, their negative traits are never fully forgotten and full societal integration with such people is discouraged.
Those gentiles who have the status of Ger Toshav, who have requested acceptance into Jewish society and have pledged obedience to their commandments, are treated almost like Jews. Those who have the status of Ben Noach because they have not requested acceptance are respected but are not treated like brethren. They receive letter-of-the-law treatment because to treat them beyond that would be to detract from our brothers. What has a Ger Toshav gained if a Ben Noach is treated the same? What extra connection is there between fellow Jews and within the entire Jewish/Ger Toshav society if everyone is treated extra specially? Within the Jewish/Ger Toshav societyall members, both Jewish and gentile, are joined together as a community united in its single goal of worshipping the one God. While Judaism treats all human beings with the respect due to someone created in the divine image, those within the Jewish/Ger Toshav society get slightly better treatment. They are handled above and beyond the letter of common human interaction.
There are those who point out these differences in treatment and wish to demonstrate that Judaism is anti-gentile. Quite the opposite. Judaism is one of the few religions that recognizes that even those outside its faith can be saved and allows them into its community. Righteous gentiles have a place in the world to come and can choose to join Jewish society if they wish. If they decline this invitation then they are given the full respect that these righteous people deserve. We shall show that the differences in treatment are reasonable and that all gentiles are treated honestly and respectfully.