What is the difference between "Lo Soneh" and "Lo Silchatzenu"?
Rashi, Rashbam and Targum Yonasan: The former refers to taunting him (oppressing him verbally) 1 the latter, to harming him financially by robbing him (of his property - Targum Yonasan [or by forcing him to work for you - Rashbam]).
Rashi: As in Yeshayah, 49:26. Bava Metzi'a, 58b: Do not say to him 'Remember your past deeds!" or 'Remember the deeds of your fathers!' See Torah Temimah, citing Bava Metzi'a, 58b and note 188.
Why does the Torah mention specifically a Ger?
Rashi: Because if you taunt him, he can point a finger at you and remind you that you too, were strangers in Egypt. 1
Rashi #2 (in 23:9), citing Bava Metzi'a 59b: It is because 'Suro Ra' - his source is evil, 2 and he is likely to return to his evil ways.
Ramban #1 (citing Ibn Ezra) and Rashbam #1: 'Remember that you too, were strangers in Egypt (and how much you suffered as a result)!' 3
Ramban #2: Refer to 22:20:3:2.
Rashbam #2: Because, having no close relatives to take his part, he is vulnerable. 4
Bava Metzi'a, 59b: In fact, someone who taunts a Ger or oppresses him 5 transgresses three La'avin, two on account of his being a Ger and one, like a native Yisrael.
As the Pasuk goes on to state.
Bava Metzi'a, 59b: That is why the Torah warns us about him in, no less than thirty-six - and some say forty-six - places. In any event, someone who taunts a Ger, transgresses two La'avin, besides the current one - "ve'Lo Sonu Ish es Amiso", in Kedoshim, Vayikra, 19:33 "ve'Chi Yagur itcha Ger ... Lo Sonu oso" and in B'har, Vayikra, 25:17 "ve'Lo Sonu Ish es Amiso" (incorporating a Ger). See also Torah Temimah, note 189, who elaborates.
The Ibn Ezra interprets the Pasuk with regard to a Ger Toshav. If that is how Targum Yonasan interprets it, it will explain why he writes that he is Chayav Hereg (the Misah that Nochrim receive) and not Sekilah - (the Misah that is designated for Jews who worship Avodah-Zarah). See Na'ar Yonasan.
And the punishment for distressing him is commensurate with the pain that he feels (Rashbam). See also 22:21:1:1.
See Torah Temimah, citing Bava Metzi'a, Ibid., and notes 190 and 191.
What is the connection between not oppressing a Ger and the fact that Yisrael were strangers in Egypt?
Ramban #2: The Torah is issuing a warning here against thinking that, because a Ger has nobody to support him, he is helpless and therefore one may take advantage of him and oppress him at will. Not at all! One should remember how we were strangers in Egypt and how Hashem rescued us when we cried out to Him for help, 2 because it is His way to always help the underdog. 3 Consequently, if we oppress the Ger and he cries out to Hashem, He will defend him too.
'Do not comment on the blemish in somebody else if you possesses the same blemish (Rashi, citing Bava Metzi'a, 59b). See Torah Temmah, note 192, who elaborates
As the Pasuk relates in Shemos, 2:23 (Ramban).
And the same reasoning extends to the widow and the orphan, as the Torah indicates in Pasuk 22 (Ramban). In fact, the Seforno, connecting this Pasuk with thr following Pasuk, presents the same explanation as the Ramban with regard to Yasom and Almanah.
Why is this written right after idolatry?
Hadar Zekenim (20): If a Nochri served idolatry and converted, do not verbally pain him for what he did, for everything was pardoned.
