הלכה על רות 1:24

The commandment of sanctifying the first-born in the Land of Israel: To sanctify the first-born; meaning to say that all those that are born first, which is to say [that] come out first from the womb of the female - whether with people or with beasts - the males are holy to God; as it is stated (Exodus 13:2), "Sanctify for Me every first-born; the first issue of every womb among the Israelites - man and beast - is Mine." And specifically the beast (behamah) - which is an ox and and a sheep and a goat - but not a wild animal (chayah). And from the impure beasts, only the donkey is [included] in this commandment (Bekhorot 10a). And the content of the commandment with a pure beast is that it is a commandment upon the owners to sanctify it and say, "Behold this is holy." And they are obligated to give the first-born to the priests (Kohanim); and [the latter] offer its fat and its blood on the altar and eat the meat in Jerusalem. And he does not give it immediately when it is born, but rather takes care of it - with [sheep and goats] for thirty days; and with [cattle] for fifty days (Bekhorot 10a). And outside the Land, where we do not have a Temple - according to some commentators (Mordechai in the name of Rabbi Eliezer MiMetz on Avodah Zarah, Chapter 1) - he locks the door in front of it and it dies on its own. But there are [others] of them (Mishneh Torah, Laws of Firstlings 1:10) that said we should always kill it. And if a blemish developed upon it, he can feed it to any man and in any place that the priest wants to give it to him. And it is considered like unsanctified meat (as it is like unsanctified meat) - as it is stated (Deuteronomy 15:22), "the impure and the pure shall eat it, like the gazelle and the deer." And so wrote Ramban, may his memory be blessed, in his Laws of Firstlings (at the end of Chapter 5). And we shall explain the topics of the first-born of a man and the [first-born] of a donkey with the commandment of the redemption of each of them, with the help of God. And they are in this Order and in the Order of Vayikach Korach.

The Gemara, Gittin 61a, posits an obligation, at least under some conditions, to support the gentile poor, to assist the gentile sick and to inter the gentile dead in order to foster amicable and neighborly relations. That obligation does not, however, entail burial in a Jewish cemetery. Indeed, Rashi, in his commentary ad locum, emphasizes that the Gemara does not refer to burial in a Jewish cemetery. Ruth, in declaring her desire to join Naomi as a member of the Jewish faith declares, "… where you shall die, I shall die, and there will I be buried" (Ruth 1:17). This statement reflects Ruth's awareness that burial in Jewish cemeteries is reserved to Jews.³³R. Shlomoh Kluger, Teshuvot Tuv Ta‘am va-Da‘at, Mahadura Telitai’i, II, no. 253, adds that, in declaring “if aught but death shall part you and me” (Ruth 1:17), Ruth was referring to her status should she not convert, i.e., that she would remain with Naomi in any event but, were she not to convert, they would be separated in death since a Jew and a gentile cannot be buried together.