In the ancient Israelite community, the treatment and rights of "strangers" or "foreigners" (Hebrew: "gerim") were subjects of specific legal and ethical instructions within the Mosaic Law. These laws reflect a balance between maintaining the distinctiveness of the Israelite identity and extending compassion and justice to those who lived among them but were not native Israelites.

One particular regulation concerning strangers is found in the dietary laws, specifically regarding the consumption of animals that died of themselves, known as "nevelah." According to the Mosaic Law, Israelites were prohibited from eating such meat, as it was considered unclean. However, a provision was made for the stranger residing among them.

In Deuteronomy 14:21 , the law states: "You are not to eat any carcass; you may give it to the foreigner residing within your gates, and he may eat it, or you may sell it to a foreigner. For you are a holy people to the LORD your God."

This verse highlights several key aspects of the law concerning strangers:

1. Distinction in Dietary Practices: The Israelites were called to be a holy people, set apart by their dietary practices, among other things. The prohibition against eating animals that died of themselves was part of maintaining ritual purity and holiness.

2. Provision for Strangers: While the Israelites were forbidden from consuming such meat, the law explicitly allowed them to give or sell it to the foreigner residing among them. This indicates a recognition of the different cultural and religious practices of the strangers and an accommodation for their dietary customs.

3. Economic Interaction: The allowance to sell the meat to foreigners suggests an economic interaction between Israelites and non-Israelites. It reflects a practical approach to resource use and economic relations, where what was unclean for one group could still hold value for another.

4. Compassion and Inclusion: The provision to give the meat to the foreigner residing within the gates underscores a sense of compassion and inclusion. Strangers, who might not have the same means or resources as native Israelites, were provided for in the law, ensuring they had access to food.

The treatment of strangers in Israel, as seen in this law, reflects a broader biblical theme of justice and kindness towards the foreigner. While maintaining their distinct covenantal identity, the Israelites were called to remember their own history as strangers in Egypt and to extend hospitality and fairness to those who lived among them. This balance of holiness and compassion is a recurring motif in the legal and ethical instructions of the Old Testament.Deuteronomy 14:21
You shall not eat of anything that dies of itself: you shall give it to the stranger that is in your gates, that he may eat it; or you may sell it to an alien: for you are an holy people to the LORD your God. You shall not seethe a kid in his mother's milk.
Torrey's Topical Textbook

Against Jovinianus.
... and an abomination is committed in Israel and in ... with authority laid down the law
respecting husbands and ... the beginning, we are no longer allowed divorce, nor ...
/.../jerome/the principal works of st jerome/against jovinianus.htm

Book ii. Jerome Answers the Second, Third, and Fourth Propositions ...
... writes that at Athens out of all the laws of [4776 ... And hence it is a reproach against
Israel: [4805] "Ye ... sinners, I am to infer His wishes respecting ourselves. ...
/.../jerome/the principal works of st jerome/book ii jerome answers the.htm

Period iii. The Critical Period: AD 140 to AD 200
... who are among the Geli consort with strangers; nor do ... all this, as they write, then
the laws of the ... twenty-third book of the Exegetics, respecting those that ...
/.../a source book for ancient church history/period iii the critical period .htm

From the Close of the General Conference of 1820 to the Beginning ...
... and to those diseases to which they were heretofore strangers. ... the "lost sheep of
the house of Israel." So strong ... to coerce the people by civil laws," &c., &c. ...
/.../chapter 6 from the close.htm

Period iv. The Age of the Consolidation of the Church: 200 to 324 ...
... And that this should be allowed not only in the city ... was not due to disregard of
the laws against Christians ... the key; you see what key: "Men of Israel, let what ...
/.../ayer/a source book for ancient church history/period iv the age of.htm

Another Wonderful Record of 25.
... I am with you always,' would desert them among strangers. ... and tyrannical woman, whose
laws were as ... me to pray thus unconditionally respecting temporal concerns ...
/.../various/the wonders of prayer/another wonderful record of 25 00.htm

part i
... part into the mysteries of Nature, into her laws, into the ... And the Divine service
itself"the sacraments, the rites ... is it that all these men have died, and yet ...
//christianbookshelf.org/calvin/my life in christ/part i.htm

The Desire of the Righteous Granted;
... In the Lord shall all the seed of Israel be justified ... For as Christ died and rose
again before he sent the ... and gave to her husband, and he did eat; yea, saith ...
/.../bunyan/the works of john bunyan volumes 1-3/the desire of the righteous.htm

Life and Works of Rufinus with Jerome's Apology Against Rufinus.
... the consequence to him according to the public laws, when he ... of the body unto the
building up of itself in love ... He who judges is condemned if he eat." In that ...
/.../various/life and works of rufinus with jeromes apology against rufinus /

part ii
... there was no need for you to eat and drink ... All earthly things, if our heart attaches
itself to them ... Lord was incarnate, suffered, was crucified, died, and rose ...
//christianbookshelf.org/calvin/my life in christ/part ii.htm

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