Universalism in the Jewish Tradition

(ט) וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

(9) And a stranger shalt thou not oppress; for ye know the heart of a stranger, seeing ye were strangers in the land of Egypt.

ויקרא כ״ד:כ״ב

(כב) מִשְׁפַּ֤ט אֶחָד֙ יִהְיֶ֣ה לָכֶ֔ם כַּגֵּ֥ר כָּאֶזְרָ֖ח יִהְיֶ֑ה כִּ֛י אֲנִ֥י יְהוָ֖ה אֱלֹהֵיכֶֽם׃

Leviticus 24:22

(22) Ye shall have one manner of law, as well for the stranger, as for the home-born; for I am the LORD your God.’

גיטין ס״א א:ה׳

מפרנסים עניי נכרים עם עניי ישראל ומבקרין חולי נכרים עם חולי ישראל וקוברין מתי נכרים עם מתי ישראל מפני דרכי שלום:

Gittin 61a:5

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.

1) What does it mean to oppress the stranger, as articulated in Exodus 23:9?

2) What do Exodus 23:9 and Leviticus 24:22 have in common with each other? What do they each assume about the position of the Israelite people?

3) Exodus 23:9 and Leviticus 24:22 are from the Tanakh, whereas the sources we read on Jewish particularism were from the Talmud and a 16th century legal code, written many centuries later. Why might this matter?

4) Comparing Talmudic sources to each other, can we reconcile what we read in Gittin with what we just learned about particularism in Bava Metzia and Shulchan Aruch?