The language is strikingly similar to that used above with reference to other Israelites. Both Israelites and non-Israelites are to be classified as citizens of the state and treated with equal magnanimity, because that is God's will. And as if that were not quite cogent enough, the experience of Egyptian slavery is invoked to reinforce the ideal. We must never forget the tears we shed when we were oppressed. It is precisely the difficulty of loving the other, the person least like us, which prompts the Torah to repeat this particular law more than any other.
True justice has to include the most vulnerable member of society, the outsider.
Nor does rabbinic Judaism depart from this lofty conception of justice. All the rest is commentary. Nothing in any of these normative texts would imply that Judaism holds the contemptible view that one life is more sacred than another. It is not the long medieval experience of degradation and persecution that corrupted Judaism, but the corrosive alliance with militant nationalism. The bloody history of the twentieth century abounds with examples of weak-kneed clergy succumbing to the lure or intimidation of power cloaked as national salvation.