Ahavat Hashem/2

Ahavat Hashem

Exegetical Approaches

Overview

Emotional Experience

Longing for Hashem

Love of Hashem is comparable to the love between man and woman, and includes a deep feeling of connectedness to and an infatuation with the other / desire to be with the other.

Sources: R. Saadia GaonHaNivchar BaEmunot UvaDeiot 2About R. Saadia Gaon, R. Bachya ibn PekudaChovot HaLevavot 10 IntroductionChovot HaLevavot 10:1Chovot HaLevavot 10:3Chovot HaLevavot 10:4About R. Bachya ibn Pekudah, RambamCommentary on Mishnah Berakhot 10:3Sefer HaMitzvot Positive Commandment 3Hilkhot Yesodei Torah 2:1-2Hilkhot Yesodei Torah 5:7Hilkhot Teshuvah 10:2-3,6Moreh Nevuchim 1:39Moreh Nevuchim 3:28Moreh Nevuchim 3:51-52About R. Moshe Maimonides, R. Bachya b. AsherDevarim 6:5-7About R. Bachya b. Asher, Sefer HaChinukhCommandment 418About Sefer HaChinukh, RalbagDevarim 6:5About R. Levi b. Gershon, R. Yosef AlboSefer HaIkkarim 3:31Sefer HaIkkarim 3:35About R. Yosef Albo,

How do you attain this love? –

• Intellectual process – According to most of these commentators, though love itself is an emotion, the path to love is a cognitive one. One must strive to know God by delving into His Torah and His various deeds, wonders and creation.¹ The more one knows Hashem, the higher a level of love one can attain.²
• Doing Hashem's bidding – R. Yosef Albo, in contrast, suggests that one achieves love of Hashem by observing His commandments.³ According to him, love of Hashem is the highest level one can attain and the commandments are commanded mainly as a means to reach this goal.⁴

Is "וְאָהַבְתָּ" a command or promise? – Most of these sources understand the verb to be in the command form and count "loving Hashem" as one of the 613 commandments.⁵ R. Saadia Gaon, though, seems to understand the verb to be a promise, a natural outgrowth of knowledge of Hashem and His oneness.⁶

How can you command an emotion? – This is not an issue for R. Saadia Gaon who claims that the Torah is not commanding but rather promising that man will love Hashem. The others explain that though one cannot be expected to feel love on command, one can demand of another to study Hashem's ways or keep His commandments which is the path to love.⁷

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" –

• With what does one love? – According to R. Yosef Albo these words refer to the three parts of one's being which are utilized in loving Hashem - one's mental faculties, the vital power of the soul, and the power of desire.⁸
• How much must one love? – Most of the other commentators,⁹ instead, assert that these phrases relate to the extent of the obligation. According to R. Bachya ibn Pekuda "לב" refers to a person's body, "נפש" to one's soul (life) and "מאד" to one's money. One must be willing to give of each for love of Hashem.¹⁰

Context – This position's understanding of the process of loving Hashem might be supported by the immediate context of the words "וְאָהַבְתָּ אֵת ה'":

• "שְׁמַע" leads to "וְאָהַבְתָּ" – According to R. Saadia's understanding, one might suggest that the juxtaposition of "שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד" with "וְאָהַבְתָּ אֵת ה'" teaches that as soon as one truly recognizes and knows that Hashem is one, love of Hashem will automatically follow.
• "וְאָהַבְתָּ" stems from "וְהָיוּ הַדְּבָרִים הָאֵלֶּה" – Most of these commentators, drawing on the SifreVaetchanan 33About Sifre, maintain that the phrase "...וְהָיוּ הַדְּבָרִים הָאֵלֶּה" comes to explain "וְאָהַבְתָּ אֵת ה'", teaching how one should attain a love of Hashem. Love only comes by thinking about the commandments.¹¹

General usage of "אהב" – The affective understanding of love is supported by the many occurrences of the root in the context of interpersonal relationships which clearly connote some emotional attachment.¹² In addition, it should be noted that many prophets compare the relationship between Hashem and the nation to that of a husband and wife, similarly emphasizing the emotional aspect.

Other commandments involving love – Rambam, Sefer HaChinukh, and Ralbag are not consistent in understanding other love-related commandments to refer to emotions. Thus, for example, Rambam understands love of one's neighbor to be action-oriented, including speaking the other's praise and protecting his property.

Overlap with other mitzvot – This approach would have to explain how this commandment differs from the command to "know God" as most of these commentators assume that this is a large part of achieving love. It is possible that they agree that the two are intrinsically connected and that one is only commanded so that the other can be attained.

Biblical models – R. Bachya ibn Pekuda explains that Avraham (referred to as "אֹהֲבִי") is held up as the model of a lover of Hashem since he served Hashem with his body (when circumcised), his soul (in sacrificing Yitzchak) and his money.¹³ Rambam, in contrast, highlights how Avraham brought others close to Hashem by teaching them about Hashem.¹⁴ Rambam could instead have pointed to Avraham as a model of one who used his intellect to discover, and then love, Hashem.¹⁵

Philosophical underpinnings of approach – As most of these commentators are part of the rationalist, Aristotelean school which views knowledge and the intellect as the highest of values, it not surprising that they view the path to love as a cognitive one.

Rejoicing in Performing Mitzvot

Love of Hashem is equivalent to love of His laws and expresses itself through happily observing His Torah, without expectation of reward or fear of punishment. [Love is a desire to do for the other. With regards to Hashem this means to observe His mitzvot without hope of personal reward or fear of punishment, but from sheer joy??]

Sources: SifreVaetchanan 32Ekev 41About Sifre,¹⁶ Bavli Nedarim62aAbout the Bavli, RashiDevarim 6:5-6About R. Shelomo Yitzchaki, Sefer Mitzvot GadolPositive Commandment 3About R. Moshe of Coucy, Sefer Mitzvot Katan3About R. Yitzchak of Corbeil

How do you attain this love? – Only R. Moshe of Coucy addresses the issue. He asserts that loves stems from an appreciation of all that Hashem has given one.¹⁷ If a person thinks of all he has received when being created,¹⁸ he will then desire to give back to Hashem and realize that he cannot observe enough commandments to adequately repay Hashem.

Is "וְאָהַבְתָּ" a command or promise? – Both the Semag and Semak view this as a command and include it in their list of 613 commandments.

How can you command an emotion? – The Semag assumes that as long as a person thinks of all that he has received from Hashem (an action which can be commanded), a person can not help but desire to return that good and thus rejoice in observing Hashem's commands.

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" – These words do not define the command, but rather clarify its parameters. Semak, following the Sifre, explains "לְבָבְךָ" to refer to one's good and bad inclinations, while the Semag more simply explains it to refer to one's thoughts. To love Hashem, one must bend one's desires towards observance of His commandments. Moreover, one must be willing to endanger and even sacrifice one's soul (נַפְשְׁךָ), or forego one's possessions ("מְאֹדֶךָ") so as to keep Hashem's laws.

Context –

General usage of "אהב" – As above, in many places in Tanakh, when the root is used in the context of interpersonal relationships, "אהבה" seems to have an emotional connotation.¹⁹ In addition, many of the verses which speak of love of Hashem also speak of keeping His commands,²⁰ which might further support this position.

Other commandments involving love – The Semag and Semak do not view these as parallel to the command to love God, understanding these as action oriented and not affective.²¹

Overlap with other mitzvot –

Biblical models –

Philosophical underpinnings of approach –

Cognitive Thought

To love Hashem is to try to know Him and understand Him. It entails intellectual query into both His Torah and his creation. To love Hashem is to think of him constantly?

Sources:R. Chefetz b. YatzliachSefer Mitzvot 3About R. Chefetz b. Yatzliach,

How do you attain this love? – This position views the process of getting to know Hashem not as a means to an end, but as an act of love itself. The process might include delving into Hashem's deeds, studying the wonders of creation, learning the Torah, and in general, constantly thinking about Hashem in all aspects of one's life.

Is "וְאָהַבְתָּ" a command or promise? – The verse constitutes a command.

How can you command an emotion? – Since love is an intellectual process rather than an emotion, it can be demanded of a person.

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" – This approach might read these terms, like R. Yosef Albo above, as referring to one's powers of cognition, vitality and desires, all of which join in the quest to know Hashem.

Context – According to this position, the command of "וְאָהַבְתָּ" is defined by the phrase that follows, "...וְהָיוּ הַדְּבָרִים הָאֵלֶּה". Love means "putting these things... on your heart".

General usage of "אהב" –

Other commandments involving love –

Overlap with other mitzvot –

Biblical models –

Philosophical underpinnings of approach –

Demonstrative Actions

At the heart of love lies actions rather than thoughts or emotions.

Observing Mitzvot

To love Hashem is a metaphoric way of saying to be loyal/obedient to God and observe His Torah.

Sources: ShadalDevarim 6:5About R. Shemuel David Luzzatto,

Is "וְאָהַבְתָּ" a command or promise? – Shadal views this as an all inclusive obligation which encompasses all of Hashem's miztvot.

How can you command an emotion? – Shadal says explicitly that love itself cannot be commanded, and this, in part, motivates him to suggest that the emotion is not what is referred to in the verse. The obligation relates instead to obedience and is, thus, very action based.

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" – These terms refer to one's inner will, vitality and possessions, all of which should be used to serve Hashem.

Context – Shadal might suggest that the phrases "וְאָהַבְתָּ" and "...וְהָיוּ הַדְּבָרִים הָאֵלֶּה" are essentially identical, with one defining the other. Love is equivalent to observing Hashem's commands.

General usage of "אהב" –

• Supportive verses – Shadal's understanding might be supported by the many verses which link love of Hashem and observance.²² There are also many examples where the word "אוהב" connotes a loyal follower or supporter, rather than a "lover".²³
• Difficult verses – At the same time, the definition is difficult to sustain in the many occurrences of the word which describe human relationships and strongly suggest an emotional component.²⁴

Ancient Near Eastern parallels – Several modern scholars ²⁵ attempt to explain the injunction to love God as being analogous to the "love" expressed in several ancient Near Eastern vassal treaties. These use the term to refer to a political loyalty and obedience, a "covenantal" rather than "emotional" love, much like Shadal's definition.²⁶

Other commandments involving love – Shadal is consistent in asserting that the commands to love one's neighbor/ foreigner are similarly general commandments which require certain behaviors rather than emotions.²⁷

Overlap with other mitzvot – This proposed definition of love of Hashem would seem to be equivalent to the many verses which speak of "following in Hashem's ways",²⁸ making one wonder what is the need for both. One might simply suggest that the two are in fact synonymous formulations and introduce nothing new.²⁹

Philosophical underpinnings of approach – Shadal reacts very strongly against the approach of "philosophers" which leaves love of God to the realm of the intellect, and elevates emotional attachment over practical actions. He claims that this is antithetical to the purpose of Torah which aims to guide man to justice and righteousness.³⁰ The miztvot were not given to aid man in His quest to understand God, but to teach him what is good and right. In fact, if the Torah speaks of the oneness of God or the wonders of creation it does so only because these will help man act correctly, not because the belief or knowledge is an end in itself.³¹

Sacrificing for Hashem

Love of Hashem is the willingness to sacrifice one's self for Him.

Sources: RambanShemot 20:5Devarim 6:5Comments on Rambam's Sefer Mitzvot, Positive Commandment 5About R. Moshe Nachmanides,

How do you attain this love? –

Is "וְאָהַבְתָּ" a command or promise? – Ramban views this as a obligation.

How can you command an emotion? – Hashem is not commanding an emotion but an act of self sacrifice.

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" – These words define the command, explaining what it means to love Hashem - to be willing to give all (life and soul) for Him.³²

Context – According to Ramban, the command of "וְאָהַבְתָּ" is integrally related to the previous verse which declares the unity of Hashem - "שְׁמַע יִשְׂרָאֵל ה' אֱלֹהֵינוּ ה' אֶחָד". He maintains that loving Hashem is basically the antithesis of idolatry. One must love Hashem to the exclusion of others, and if the case arises, be willing to give one's life rather than worship other gods.³³ Thus, Moshe first speaks of Hashem's oneness and then of the command to love Him alone.

General usage of "אהב" – In other verses as well, there is a connection between love of Hashem and the prohibition of idolatry.³⁴ In addition, many verses³⁵ stress that one must love with all one's heart and soul, perhaps alluding to the requirement of self sacrifice. Ramban's definition might be applied to verses which speak of human love relations as well, as these might also connote a willingness to sacrifice for the other, and in a spousal relationship, a love which is exclusive.

Other commandments involving love – Ramban does not mention the need for self sacrifice in his explanation of other commandments involving love of fellow humans, and in fact points out that love of one's own life must come before that of the other.³⁶

Overlap with other mitzvot – Ramban distinguishes this command from the obligation of martyrdom (קידוש ה') by asserting that each applies to a different set of circumstances. The obligation to give one's life rather than publicly transgress commandments in a time of persecution is learned from "וְנִקְדַּשְׁתִּי בְּתוֹךְ בְּנֵי יִשְׂרָאֵל" while the obligation, even in private, to martyr one's self rather than commit idolatry, illicit relations or murder is learned from ""וְאָהַבְתָּ".

Biblical models – Avraham is the chosen paradigm because he opted to be thrown into a furnace and die rather than worship idolatry.³⁷

Philosophical underpinnings of approach –

Displaying Gratitude

Love of Hashem is a recognition of and active show of appreciation for all that Hashem has given one.

Sources: Mishnah Berakhot9:5About the Mishnah,

Is "וְאָהַבְתָּ" a command or promise? – The verse is read as a command obligating one to express gratitude.

How can you command an emotion? – This position does not understand love to be an emotion but a display of appreciation, which all are capable of regardless of inner feelings.

"בְּכׇל לְבָבְךָ וּבְכׇל נַפְשְׁךָ וּבְכׇל מְאֹדֶךָ" – The Mishnah understands the phrase "בְכׇל מְאֹדֶךָ" to define the term love, equating it with thanking Hashem for everything He gives (whether good or bad).³⁸ It is not clear how the Mishnah would understand the other terms. It might suggest that they teach how one must express thanks: from the heart and soul.³⁹

Context – The theme of appreciation runs throughout this section of Devarim. The passage right after the "Shema" speaks of all the good the nation would encounter upon their arrival in Israel, and warns the people not to forget Hashem but to recognize that all stems from Him.⁴⁰

General usage of "אהב" – There are no verses which explicitly link love and saying thanks.⁴¹

Other commandments involving love – Theoretically one could say that these commandments, too, relate to expressing gratitude to the other.

Overlap with other mitzvot –

Biblical models –

Philosophical underpinnings of approach –

?SefornoDevarim 6:5-7Devarim 10:12About R. Ovadyah Seforno,, abarbanel? Yereim404About R. Eliezer of Metz

¹ R. Saadia Gaon is the most general in his formulation, speaking simply of the need to attain knowledge of the existence and oneness of Hashem before loving Him. R. Bachya b. Asher and Sefer HaChinukh emphasize inquiry into Hashem's Torah/mitzvot and do not mention thinking about the wonders of creation while the others mention all aspects. R. Bachya ibn Pekuda adds other prerequisites as well such as recognizing how much one owes Hashem for both all the good He has granted and all the bad he has forgiven.

² Without knowledge, though, there is nothing to love for how can one love something which one does not know?

³ See HaKetav VeHaKabbalah similarly who stresses that intellectual inquiry alone will never accomplish the goal.

⁴ He does also assert, though, that one who loves Hashem will express this through serving Hashem via his mitzvot.

⁵ See Rambam and Sefer HaChinukh who both include it in their lists of mitzvot and Ralbag's formulation, "צונו בזה המאמר" or R. Bachya b. Asher's "חייב אתה שתאהבנו".

⁶ In his liturgical poem about the 613 commandments, love of Hashem is not included. R. Yosef Albo is unclear, and might also agree that love is promised rather than commanded.

⁷ R. Yosef Albo understands Devarim 10:12-13 to be saying exactly this. According to him the verses have a misplaced modifier and should read, "מָה ה' אֱלֹהֶיךָ שֹׁאֵל מֵעִמָּךְ [לא] לְיִרְאָה אֶת ה' ... וּלְאַהֲבָה אֹתוֹ... [כי אם] לִשְׁמֹר אֶת מִצְוֹת ה'". Moshe is encouraging the nation by telling them that Hashem does not expect them to love (or fear) Him but rather that they observe His commands which will, in turn, inevitably lead to these emotions.

⁸ He suggests that each of these matches one of the three motivating factors that lead people to love - the good (discerned by the mind), the useful (detected by the vital power) and the pleasurable (recognized by the power of desire).

⁹ R. Saadia does not comment on the issue.

¹⁰ Ralbag agrees but understands "לב" to refer instead to a person's will or desires. R. Bachya b. Asher flips Ralbag's definitions of לב and נפש, understanding the former to refer to vitality and the latter to desires. Rambam also follows R. Bachya ibn Pekuda but understands "בְכׇל מְאֹדֶךָ" to teach that one must love even when Hashem causes suffering. His comments are based on the mishnah in Berakhot which explains, "בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו במאד מאד".

¹¹ R. Yosef Albo understands the phrase differently, but he, too, could have suggested similarly - love comes only after "these things which I command you" are observed. See HaKetav VeHaKabbalah who understands the juxtaposition of the verses in this manner.

¹² See, for instance, Bereshit 22:2, 25:28, 29:20 or 37:3 regarding Avraham's love of Yitzchak, Yitzchak and Rivka's love of their children, and Yaakov's feelings for both Rachel and Yosef.

¹³ This is not explicit anywhere in the Biblical text.

¹⁴ This is based on the second opinion in the SifreVaetchanan 32About Sifre which understands the phrase "הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְחָרָן" to refer to conversion.

¹⁵ See the Rambam's description of Avraham's path to monotheism in Hilkhot Avodah Zarah 1:3.

¹⁶ See also the Yereim404About R. Eliezer of Metz who quotes this Sifre in explaining the command.

¹⁷ As opposed to the above position, the Semag advocates not philosophical inquiry into Hashem, but personal reflection. Cf. the position below which equates love and expressing gratitude.

¹⁸ The Semag enumerates all the various parts of the body from eyes to kidneys to legs, and the gift granted by each.

¹⁹ See examples in above note.

²⁰ See, for instance, Devarim 7:9, 10:12-13, 11:1 and 30:11-20

²¹ In his explanation of the command of "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ", for example, the Semak includes making peace between fellow men, respecting the other and judging favorably.

²² See Shemot 20:5, Devarim 7:9, 10:12-13, 11:1 and 13,19:9,30:11-20, and Yehoshua 22:5

²³ See, for instance, Shemuel II 19:7, Melakhim I 5:15, Yirmeyahu 20:4 and 22:20 and Esther 5:14.

²⁴ See a few of many examples in the note above.

²⁵ See William L. Moran, "The Ancient Near Eastern Background of the Love of God in Deuteronomy," CBQ 25 (1963): 77-87, Moshe Weinfeld, Deuteronomy and the Deuteronomic School (Oxford, 1972):81-84. Cf. also, Moshe Weinfeld, "The Loyalty Oath in the Ancient Near East," UF 8 (1976): 379-414, and, Susan Ackerman, "The Personal is Political: Covenantal and Afectionate Love (ʾāhēb, ʾahăbâ) in the Hebrew Bible," VT 52 (2002): 437-58.

²⁶ See above notes for other examples in Tanakh where the root "אהב" is used in this fashion.

²⁷ See also his consistency in explaining fear of God as action based: "יראת ה' איננה בלבד היראה שבלב, אך כל העבודות והמעשים הטובים מפני יראת ה' נקראים כן."

²⁸ "וְהָלַכְתָּ בִּדְרָכָיו"

²⁹ As each phrase alone appears multiple times the repetition itself is not troubling but one might still question the need for the distinct terminology. Shadal asserts that the anthropomorphic phrases used to describe Hashem's relationship to man include love and hate, and as such, the Torah needed to similarly use such terms, even if inapplicable in their literal sense, to describe man's relationship back to God. Thus, one might conclude that though language of "וְהָלַכְתָּ בִּדְרָכָיו" is more clear, a formulation involving the root "אהב" was nonetheless necessary as well.

³⁰ According to Shadal, there is a fundamental divide between the aims of philosophy and Torah, and as such one should not be used to explain the other. Doing so can only distort both: המתפלספים שהכניסו דעות חכמי יון בתורת ישראל, ושינו מראיהם של עניני התורה להסכימם עם דברי הפילוסופים, והואיל ולא היה זה אפשרי, עשו מהתורה והפילוסופיה ונשארו קרחים מכאן ומכאן.

³¹ Shadal's antagonism towards using Greek philosophy to understand Torah and mitzvot is a theme that runs throughout his commentary. See, for example, his opening comments to Sefer Bereshit. To learn more, see About R. Shemuel David Luzzatto.

³² This is how Ramban explains the verse in his comments on Shemot 20. In his comments on Devarim, he adds that "בְכׇל מְאֹדֶךָ" means "מאד מאד," that one must love Hashem extensively. There he explains the other terms according to the Sifre.

³³ Ramban, thus, limits the scope of the command.

³⁴ See, for example, Shemot 20:5, 11:13-17,Devarim 13:4 and Devarim 30:16-17

³⁵ See Devarim 10:12-13, 11:13, 13:4,30:16-17 and Yehoshua 22:5.

³⁶ The difference is not surprising since Ramban links love of Hashem to the prohibition of idolatry which is irrelevant to human relations. To be more consistent, though, he still might have suggested that love of another requires some level of sacrifice.

³⁷ See R. Meir in the SifreVaetchanan 32About Sifre who presents Yitzchak as a model of one who was willing to give his soul to Hashem. Ramban probably does not mention him since no where is Yitzchak called an "אוהב" and because Yitzchak's act was not connected to martyrdom in the face of idolatry.

³⁸ See R. Akiva in the SifreVaetchanan 32About Sifre. This explanation is based on a word play: "בכל מדה ומדה שהוא מודד לך הוי מודה לו במאד מאד".

³⁹ If so, the verse is asserting that thanks must be sincere which would mean that the obligation includes an emotional aspect as well.

⁴⁰ See also chapters 8 and 10.

⁴¹ This approach might nonetheless suggest that in general the root refers not just to the affective aspect of love, but also to an appreciation of the other. In many verses, though, it would be hard to limit the definition of love to this.