LEV1062 The Torah frequently acknowledges the multiethnic nature of Israelite society, using the terms ger, zar, and nokhri for strangers or foreigners. In legal texts, ger is the most common and refers to the non-Israelites who continue to live in the land of Israel after the conquest; they appear mostly as landless recipients of charity (Exodus 22:20, Deuteronomy 10:18–19). The nokhri is a person who is not ethnically Israelite, perhaps visiting Israel from a foreign land (Deuteronomy 15:3, 17:15), while the term zar in its technical sense refers to someone who is not necessarily an ethnic stranger but is not a member of a specific category, the priesthood, for example (Exodus 30:33, Numbers 1:51). What are the Israelites' humanitarian obligations to these categories of people? Deuteronomy bars the ethnic foreigner from kinship (17:15) perhaps for reasons of religion or security. This two-tier approach is also evident regarding economic and ethical conduct in general. In the sabbatical year the Israelite may demand repayment of debt from a nokhri, but he must remit the debt for a fellow Israelite (15:3). The scheme is understandable because of the exceptional loss involved in remitting a debt, which makes sense only for one's own people or kin. The same distinction applies regarding interest on loans (Deuteronomy 23:20–21; see also Exodus 22:24, Leviticus 25:35-37). (Continued at [[EXOD725]] Exodus 22:26 covering OXFORD 46). (By Elaine Adler Goodfriend, “Ethical Theory and Practice in the Hebrew Bible)