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.
עמי ונכרי עמי קודם. עני ועשיר עני קודם. ענייך ועניי עירך ענייך קודמין. עניי עירך ועניי עיר אחרת עניי עירך קודמין. אמר מר עמי ונכרי עמי קודם. פשיטא. אמר רב נחמן אמר לי הונא לא נצרכא דאפילו לנכרי ברבית ולישראל בחנם.
[On whom one should lend money to:] My people and non-Jews, my people have precedence, a poor person and a rich one, the poor have precedence. Your poor and the poor of your city, your poor have precedence, the poor of your city and the poor of another city, the poor of your city have precedence.
Mar said: Between my people and non-Jews - obviously [my people have precedence]!
R' Nachman said: R' Huna told me no - it is not obvious! We need to say this because even non-Jews can be charged interest on their loans, yet loans to Jews are free.
(ט) הָיוּ לְפָנָיו עֲנִיִּים הַרְבֵּה, וְאֵין בַּכִּיס לְפַרְנֵס, אוֹ לְכַסוֹת, אוֹ לִפְדּוֹת אֶת כֻּלָם, מַקְדִּים הַכֹּהֵן לַלֵוִי, וְהַלֵוִי לַיִּשְׂרָאֵל, וְהַיִּשְׂרָאֵל לֶחָלָל, וְהֶחָלָל לַשְּׁתוּקִי, וְהַשְּׁתוּקִי לָאֲסוּפִי, וְהָאֲסוּפִי לַמַּמְזֵר, וְהַמַּמְזֵר לַנָּתִין, וְהַנָּתִין לַגֵּר, וְהַגֵּר לְעֶבֶד מְשֻׁחְרָר. בַּמֶּה דְּבָרִים אֲמוּרִים, בִּזְמַן שֶׁהֵם שָׁוִים בְּחָכְמָה, אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ, מַמְזֵר תַּלְמִיד חָכָם קֹדֶם. וַאֲפִלּוּ חָכָם לְכַסּוֹת, וְעַם הָאָרֶץ לְהַחֲיוֹת. וְאֵשֶׁת חָבֵר, כְּחָבֵר (בֵּית יוֹסֵף מֵהַיְּרוּשַׁלְמִי). וְכָל הַגָּדוֹל בְּחָכְמָה קוֹדֵם לַחֲבֵרוֹ. וְאִם הָיָה אֶחָד בָּהֶם רַבּוֹ, אוֹ אָבִיו, אַף עַל פִּי שֶׁיֵּשׁ שָׁם גָּדוֹל מֵהֶם בְּחָכְמָה, רַבּוֹ, אוֹ אָבִיו שֶׁהוּא תַּלְמִיד חָכָם, קוֹדֵם לָזֶה שֶׁהוּא גָּדוֹל מִמֶּנּוּ.
If there were many poor people before him, and he didn't have enough money in his pocket to sustain, cover [with a quilt] or redeem them all, he should prioritize (1) the Kohen over the Levi; (2) the Levi over the Israelite; (3) the Israelite over the one who lost his priestly status; (4) the one who lost his priestly status over the silent one; (5) the silent one over the person whose mother and father are unknown; (6) the person whose mother and father are unknown over the mamzer [bastard; (7) the mamzer over the Natin [descendants of Gideonite, for whom David decreed exclusion from the Israelite community with regard to intermarriages]; (8) the Natin over the convert; and (9) the convert over the freed slave.
What do these discussions regard? A time when [the level of] these groups matched [the level of] their wisdom. But if there was a mamzer who was also a brilliant scholar, and a Kohen Gadol who was completely secular, we prioritize the mamzer who was a brilliant scholar first.
Rema: Even a wise person we cover, and a secular person we sustain enough to live. And the wife of a friend, [we sustain] like a friend.
Anyone who has greater wisdom, we prioritize over his friend [with lesser wisdom]. And if one of them were greater than him, or his father, even though he was greater than them in wisdom, the greater person, or his father who was a brilliant scholar, would come before him [even though he has greater wisdom].
ישראל וכנעני אנס שבאו לדין אם אתה יכול לזכהו בדיני ישראל זכהו ואמור לו כך דינינו בדיני כנענים זכהו ואמור לו כך דינכם ואם לאו באין עליו בעקיפין דברי ר' ישמעאל. ר"ע אומר אין באין עליו בעקיפין מפני קידוש השם.
A Jew and a violent* Canaanite who come to court: If you can render the decision in the Jew's favor according to Jewish law, do it and say: "This is just according to our laws!" If you can render the decision in the Jew's favor according to Canaanite law, do it and say: "This is just according to your laws!" And if you cannot use the law to win in the Jew's favor, we bewilder the Canaanite using subtle arguments [to render the judgment in favor of the Jew]. This is the opinion of Rabbi Ishmael.
Rabbi Akiva said: We do not use subtle arguments because of Kiddush Hashem.
*The term אנס (violent) is a term applied categorically to non-Jews.
הגוזל את הנכרי חייב להחזיר לנכרי חמור גזל הנכרי מגזל ישראל מפני חילול השם.
One who steals from a non-Jew is obligated to return the item to the non-Jew. The law is stricter than it is for one who steals from a Jew because of the desecration of G-d's name.
Meiri, Beit Ha-Bechira on Bava Kamma 113a
... one should not search for [an idolater's] lost item in order to return it to him, and moreover, even one who finds his lost item does not have to return it to him, since finding constitutes partial acquisition, and returning it is an act of supererogation, and we should not perform such acts towards one who has no religion; thus it is also concerning [an idolater's] error -- if he errs on his own [and pays more than he should], without any trickery and endeavor from [a Jew's] side, there is no need to return [to the idolater] the sum [he overpaid]... But anyone who belongs to nations restricted by ways of religion and worshipping the Godhead in any way, even if their belief is very different from ours, are not included in these rules, but are completely like Jews in such matters, including [the obligation of] returning lost items and [the ban on] taking advantage of their mistakes, and all other things, without any difference.
אֵין הוֹלְכִין בְּחֻקּוֹת הָעוֹבְדֵי כּוֹכָבִים וְלֹא מִדַּמִּין לָהֶן לֹא בְּמַלְבּוּשׁ וְלֹא בְּשֵׂעָר וְכַיּוֹצֵא בָּהֶן שֶׁנֶּאֱמַר (ויקרא כ כג) "וְלֹא תֵלְכוּ בְּחֻקּוֹת הַגּוֹי". וְנֶאֱמַר (ויקרא יח ג) "וּבְחֻקֹּתֵיהֶם לֹא תֵלֵכוּ". וְנֶאֱמַר (דברים יב ל) "הִשָּׁמֶר לְךָ פֶּן תִּנָּקֵשׁ אַחֲרֵיהֶם". הַכּל בְּעִנְיָן אֶחָד הוּא מַזְהִיר שֶׁלֹּא יִדְמֶה לָהֶן. אֶלָּא יִהְיֶה הַיִּשְׂרָאֵל מֻבְדָּל מֵהֶן וְיָדוּעַ בְּמַלְבּוּשׁוֹ וּבִשְׁאָר מַעֲשָׂיו כְּמוֹ שֶׁהוּא מֻבְדָּל מֵהֶן בְּמַדָּעוֹ וּבְדֵעוֹתָיו. וְכֵן הוּא אוֹמֵר וָאַבְדִּל אֶתְכֶם מִן הָעַמִּים.
We should not follow the customs of the Gentiles, nor imitate them in dress or in their way of trimming their hair, as it is said, "And you shall not walk in the customs of the nation," "neither shall you walk in their laws." "Take heed to yourself that you not become ensnared and follow after them." These texts all refer to one theme and warn against imitating them. The Israelite shall, on the contrary, be distinguished from them and recognizable by the way he dresses and in his other activities, just as he is distinguished from them by his knowledge and his principles.
מה שאין כן נפשות אומות העולם, הן משאר קליפות טמאות שאין בהן טוב כלל, כמו שכתוב בעץ חיים-שער מט-פרק ג. וכל טיבו דעבדין האומות לגרמייהו עבדין, וכדאיתא בגמרא (בבא בתרא י ב) על פסוק (משלי יד לד): "וחסד לאומים חטאת", שכל צדקה וחסד שאומות העולם עושין אינן אלא להתייהר כו'.
The souls of members of other world nation, however, emanate from the other, unclean layers which contain no good whatsoever. As it is written ... all the good that the people do, is done out of selfish motivations. So the Gemara comments: "The kindness of the people is sin"- that all the charity and kindness done by the people of the world is only for their self-glorification.
R' Ovadia Yosef, Yabi'a Omer Responsa, Part 8, Orach Chaim
So we find that nowadays there is a fear of greater animosity; and if Jewish doctors forbore from treating Gentile patients on Sabbath, letting them die from their diseases, this would bring a mortal danger upon the Jews -- for if Gentile doctors learned of such conduct, they would also cease treating Jewish patients, and hatred and jealousy towards the Jews would spread, endangering lives; so it is certain that the excuse proposed by the Talmud for a Jew [so that he may explain his avoidance from healing a Gentile], "We may desecrate the Sabbath [only] in order to save our folk, who observe the Sabbath," would not work nowadays. Furthermore, it follows that the main intent of a doctor, who desecrates the Sabbath by performing a kind of labor forbidden by the Torah in order to treat a Gentile patient, is to prevent mortal danger from coming upon Jews who are treated by Gentile doctors -- for nowadays the media are greatly developed, and the matter will be spread in a moment over the whole earth, to all the corners of the world.