[Avodah] Love the ger - who?

[Michael Makovi]

It seems impossible to deny that the word "ger" doesn't mean, strictly
speaking, a convert, but rather anyone who is a stranger or foreigner
or alien. Indeed, Avraham and Moshe call themselves gerim, and we are
described as having been gerim in Egypt, and obviously no conversions
were involved. So it seems that apparently, ger means an alien or
immigrant, but we presume that the ger being spoken of is davka an
alien/immigrant who converts and not simply stam a ger. Similarly,
when we say (in English) that converts are XYZ (insert any halacha of
gerim), we presume a convert to Judaism and not one to Buddhism.

Now then, the question I have is, does anyone say that "ger"
halachically includes ger toshav? I invited some controversy earlier
on Avodah with my claim that Mesechet Gerim chap 2 does so. I think
that Sifra, on the other hand, explicitly says that love the ger means
only a ger tzedek. Rashi to Shemot 22:20 (I think) says that a ger
includes any foreigner, even a Jew from another town - I don't know
what his source is (anyone?) but he doesn't seem to limit ger to ger
tzedek. The Gemara AFAIK, never says that love the ger is davka ger
tzedek; it says don't taunt him for previously eating pork, but it
never says which kind of ger it means. Does anyone know anything more
about this?

I know that Vayikra 25:35 speaks of the ger and the toshav. Rashi says
the ger is ger tzedek and toshav is ger toshav. Presuming this is from
the Gemara, it would imply that halachically, a ger in the Chumash is
davka a ger tzedek, because ger toshav is apparently the stam toshav
in the Chumash according to this line of interpretation. Anyone know
any Gemara sources on the "toshav"?

In any case, from where do we get the mitzvah to love a ger toshav
(love the ger, or somewhere else), and how (if at all) is it
distinguished from loving re'acha and the ger?

Rav Hirsch to Shemot 1:14 speaks of our gerut in Egypt, and he then
goes into the mitzvah of loving strangers in Israel. He mentions
nothing of accepting the Torah, only of accepting the 7 Mitzvot, so he
seems to conceptually link "for you were gerim in Egypt" (and
therefore love the ger) to not only the ger tzedek but also the ger
toshav. In his perush to Shemot 12, verses 45 and 48, on the other
hand, he distinguishes between the two. In 19 Letters and Horeb, he
waxes extensively about loving all of humanity and one's gentile
neighbors, and the perush by Rabbi Joseph Elias suggests Rav Hirsch
held one can be a ger toshav without a kabbalah before a beit din.

Related to this is an anecdote from Gemara class: After a shiur on
vehavta l'reacha kamocha, going through all the sources
(interestingly, we never saw Rashi on the pasuk, but we did see Rashi
on the Gemara about Hillel and the gentile-on-one-foot), someone asked
about loving the gentile. After giving his personal answer (b'vadai
one should love all humanity, even all creation, but the Torah only
requires, legally, what is most feasible for the average person - this
is from a Rav Kook sort of perspective), my rav quickly said "Mikha'el
Makovi can give anyone a list of sources that "ger" actually means a
gentile [for the mitzvah of loving a ger]" before he ran out the door.
Now, unfortunately, I *don't* have a list of sources for this (but
apparently my teacher does?), but boy, does he know me well! As an
aside then, when he tells me I should go to Yeshivat Maale Gilboa next
year, I'm inclined to take him for his word.

Mikha'el Makovi