אין ממחין ביד עניי נכרים בלקט בשכחה ובפאה מפני דרכי שלום: ת"ר מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:
Our rabbis taught: We provide for the gentiles' poor with Israel's poor, we visit gentiles' sick with Israel's sick, and we bury the gentiles' dead with Israel's dead, due to the ways of peace.
Why do we provide for the gentiles? Why do we visit and bury?
Protect Yourself. (No one else will.)
With the dead of Israel - [Do] Not [bury them] in the Jewish graves, rather, deal with them [only] if they are found amongst Jewish corpses.
הא דתניא וקוברין מתי נכרים עם מתי ישראל. פירש רש"י ז"ל לא בקברי ישראל אלא מתעסקין בהן אם מצאום הרוגים עם ישראל, נראה מתוך פירושו דדוקא קאמר עם מתי ישראל כלומר בעודנו מתעסק בשאר מתים ישראלים דאז הוה ליה איבה אם מתעסק באלו ומניח את אלו...
Rashi explains: "Not in Jewish graves, rather, deal with their corpses if you find them amongst Israel's dead." It seems that Rashi is saying that you must deal with their dead specifically if you are dealing with Jewish corpses, so as not to cause hatred as a result of dealing with these [Jewish dead] and leaving these [non Jewish dead]...
If the animal belongs to a non-Jew, and the non-Jew was driving the animal, whether the load belongs to a Jew, or it belongs to a non-Jew, you are only obliged to help unload because of the suffering of the animal, and you may receive compensation for it. But you are not at all obliged to help him reload, unless it would cause animosity. If the non-Jew is not present, and a Jew drives the animal, you must also help him reload, because of the distress to the Jew. If the animal belongs to a Jew and the load belongs to a non-Jew, you are obliged to help unload and reload because of the distress of the Jew.
The Torah is a Universal, Moral Document: Love Everyone.
מֻתָּר לַעֲבֹד בְּעֶבֶד כְּנַעֲנִי בְּפָרֶךְ. וְאַף עַל פִּי שֶׁהַדִּין כָּךְ מִדַּת חֲסִידוּת וְדַרְכֵי חָכְמָה שֶׁיִּהְיֶה אָדָם רַחְמָן וְרוֹדֵף צֶדֶק וְלֹא יַכְבִּיד עֵלּוֹ עַל עַבְדּוֹ וְלֹא יָצֵר לוֹ וְיַאֲכִילֵהוּ וְיַשְׁקֵהוּ מִכָּל מַאֲכָל וּמִכָּל מִשְׁתֶּה. חֲכָמִים הָרִאשׁוֹנִים הָיוּ נוֹתְנִין לָעֶבֶד מִכָּל תַּבְשִׁיל וְתַבְשִׁיל שֶׁהָיוּ אוֹכְלִין. וּמַקְדִּימִין מְזוֹן הַבְּהֵמוֹת וְהָעֲבָדִים לִסְעוּדַת עַצְמָן. הֲרֵי הוּא אוֹמֵר (תהילים קכג ב) "כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם כְּעֵינֵי שִׁפְחָה אֶל יַד גְּבִרְתָּהּ". וְכֵן לֹא יְבַזֵּהוּ בַּיָּד וְלֹא בִּדְבָרִים. לְעַבְדוּת מְסָרָן הַכָּתוּב לֹא לְבוּשָׁה. וְלֹא יַרְבֶּה עָלָיו צְעָקָה וְכַעַס אֶלָּא יְדַבֵּר עִמּוֹ בְּנַחַת וְיִשְׁמַע טַעֲנוֹתָיו. וְכֵן מְפֹרָשׁ בְּדַרְכֵי אִיּוֹב הַטּוֹבִים שֶׁהִשְׁתַּבֵּחַ בָּהֶן (איוב לא יג) "אִם אֶמְאַס מִשְׁפַּט עַבְדִּי וַאֲמָתִי בְּרִבָם עִמָּדִי" (איוב לא טו) "הֲלֹא בַבֶּטֶן עשֵֹׁנִי עָשָׂהוּ וַיְכֻנֶנּוּ בָּרֶחֶם אֶחָד". וְאֵין הָאַכְזָרִיּוּת וְהָעַזּוּת מְצוּיָה אֶלָּא בְּעַכּוּ''ם עוֹבְדֵי עֲבוֹדָה זָרָה אֲבָל זַרְעוֹ שֶׁל אַבְרָהָם אָבִינוּ וְהֵם יִשְׂרָאֵל שֶׁהִשְׁפִּיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא טוֹבַת הַתּוֹרָה וְצִוָּה אוֹתָם בְּחֻקִּים וּמִשְׁפָּטִים צַדִּיקִים רַחְמָנִים הֵם עַל הַכּל. וְכֵן בְּמִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶּׁצִּוָּנוּ לְהִדָּמוֹת בָּהֶם הוּא אוֹמֵר (תהילים קמה ט) "וְרַחֲמָיו עַל כָּל מַעֲשָׂיו". וְכָל הַמְרַחֵם מְרַחֲמִין עָלָיו שֶׁנֶּאֱמַר (דברים יג יח) "וְנָתַן לְךָ רַחֲמִים וְרִחַמְךָ וְהִרְבֶּךָ":
It is permissible to work a heathen slave relentlessly. Even though it is lawful, the quality of benevolence and the paths of wisdom demand of a human being to be merciful and striving for justice. One should not press his heavy yoke on his slave and torment him, but should give him to eat and drink of everything. The sages of old were in the habit of sharing with the slave every dish they ate, and they fed the cattle as well as the slaves before they themselves sat down to eat.— — Nor should a master disgrace his servant by hand or by words; the biblical law surrendered them to servitude, but not to disgrace (Niddah 47a). He should not madly scream at his servant, but speak to him gently and listen to his complaints.— — Cruelty is frequently to be found only among heathen who worship idols. The progeny of our father Abraham, however, the people of Israel upon whom God bestowed the goodness of the Torah, commanding them to keep the laws of goodness, are merciful toward all creatures. So too, in speaking of the divine attributes, which he has commanded us to imitate, the psalmist says: "His mercy is over all his works" (Psalm 145:9). Whoever is merciful will receive mercy, as it is written: "He will be merciful and compassionate to you and multiply you" (Deuteronomy 13:18).
שבט מיהודה חלק ג' סימן ע' (הרב אונטרמן)
בזמן האחרון נשמעו לדאבוננו דברי חתירה תחת ערכי המוסר של היהדות התורתית ובמיוחד נגד השקפת התורה על גוי ואדם, שכאילו אין יחס ראוי מצד ההלכה לנכרים. כאשר הראו להמבקרים שאין בדבריהם כל ממש והבקורת מפורכת מעיקרה ע"י הלכות מפורשות, שנצטווינו להתייחס בחיבה אל כל אדם הנברא בצלם ולעזור לו בעניני צדקה וחסד נאחזו המשמיצים בטענה אחת. הם אומרים כי הלכות אלו נקבעו מפני דרכי שלום בלבד ולא משורת הדין הם.יש איפוא צורך לפרש את המובן האמיתי של מושג "דרכי שלום", שאינו בבחינת מידת חסידות ולא כאמצעי להגן על עצמנו, אלא נובע מעצם המוסר של תורה"ק.
Shevet MiYehuda 3:70 (HaRav Unterman - previous Ashkenazi Chief Rabbi of Israel)
Lately it has become customary, to our great detriment, amongst our teachers to state that there is no real obligation towards bettering the life of non-Jews…and there is no need to encourage the community to support non-Jews with tzedakah and kindness, for any such acts are only done for the sake of darchei shalom [ways of peace] and thus have no real source in the Torah law. Therefore we must define the true concept of darchei shalom. It is not just a means to keep Judaism safe from non-Jewish hatred, but flows from the core ethical teachings of the Torah. [Translation by Rabbi Natan Levy]
Rabbi JB Soloveitchik - Abraham's Journey
The universal problems faced by humanity are also faced by the Jew. Famine, disease, war, oppression, materialism, atheism, permissiveness, pollution of the environment – all of these are problems which history has imposed not only on the general community but also on the covenantal community. We have no right to tell mankind that these problems are exclusively theirs. God has charged man with the task of fighting evil, of subduing the destructive forces of nature and transforming them into constructive forces. The Jew is a member of humanity. God’s command to “be fruitful and multiply; fill the land and conquer it, dominate the fish of the sea, the birds of the sky, and every beast that walks the land” (Gen. 1:28) is addressed equally to non-Jew and Jew. As human beings, Jews are duty bound to contribute to the general welfare regardless of the treatment accorded them by society (p. 203).
The Soros Myth, by Dove Kent (Excerpt)
Right-wing regimes have long broken down the fabric of political protest by using the antisemitic notion of rich Jewish financiers as the “puppet masters” of social unrest. During the Russian Revolution, the Tsar’s secret police disseminated the Protocols of the Elders of Zion, a fictional account of a meeting of rich Jews plotting to break down the society of their “host countries” and rule the world through the promotion of social upheaval. For a period, the Protocols did its job to undermine and destabilize the revolution against the Tsar. Because of its success, it’s been translated and promoted by right-wing ideologues around the world ever since.
The Protocols gave us dog whistle terms like “globalist,” a slur associated with Jews that paint them as untrustworthy, ready to betray the nations of their residence in service of an unseen authority. The general idea, from JFREJ’s resource Understanding Antisemitism: An Offering to our Movement, is that “Jews are a powerful, corrupting influence on otherwise good, pure people—insidious troublemakers with a nefarious agenda at odds with that of the good, ‘true’ citizens of a nation.”
During McCarthyism, these well known stereotypes about Jews were used to tar communists and leftist movement activists (Jewish and non-Jewish) as untrustworthy, two-faced “troublemakers” with foreign loyalties detrimental to the United States. The over-representation of Jews and non-Jewish people of color (always seen as suspect by the white owning class) in leftist movement circles made these claims plausible. Through institutional state repression and violence—blacklisting, closures of organizations, and ultimately the public execution of the Rosenbergs—the Red Scare successfully decimated the social fabric of leftist movements.