Love Your Neighbor As Yourself/2

Love Your Neighbor As Yourself

Exegetical Approaches

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Loving another as one's self entails treating the other as we would want to be treated.

Sources:R. Akiva in Bavli ShabbatShabbat 31aAbout the Bavli,¹ R. Yosef Bekhor ShorVayikra 19:18About R. Yosef Bekhor Shor, RambamHilkhot Eivel 14:1About R. Moshe b. Maimon, Sefer HaChinukh243About Sefer HaChinukh, RalbagVayikra 19:18About R. Levi b. Gershom, HaKetav VeHaKabbalahVayikra 19:18About R. Yaakov Mecklenburg, R. D"Z HoffmannVayikra 19:18About R. David Zvi Hoffmann

"ואהבת את רעך" vs. "וְאָהַבְתָּ לְרֵעֲךָ" – R. D"Z Hoffmann asserts that the unique formulation "וְאָהַבְתָּ לְרֵעֲךָ" teaches that the law revolves around actions rather than emotions, as the love discussed is something you do "to" the other.

Can you command an emotion? The idea that one cannot, at will, simply feel the emotion of love for any stranger (and definitely not a degree of love which is equal to love felt for one's self, "כמוך")² is one of the motivations for this approach.³ R. D"Z Hoffmann notes that though one cannot be expected to love any fellow, one can be commanded to do acts of loving kindness to anyone, and thus this is the essence of the command.

"כָּמוֹךָ" – According to this position the word "כמוך" teaches only that you should treat another as you would want to be treated.⁴ Commentators debate whether the command obligates one to do for the other even if doing so conflicts with one's own self interest:

• Ralbag asserts that one must always prioritize one's self.  Thus, for example, no one is expected to help another in his work at the expense of his own.⁵
• Shadal questions such an outlook, noting that any act done for the other will conflict with doing for the self.  Giving from your money or time to another, of necessity means lacking it for yourself. The Torah teaches, that even so, one must do for the other. ⁶

Context – The immediate context of our command is the prohibition against taking revenge and bearing a grudge.  This approach might suggest that the two are juxtaposed because they are in essence flip-sides of the same idea.⁷ Taking revenge entails harming another as they harmed you.  Torah teaches not to do that, but to instead treat the other as you wish he'd treat you.

What actions are included

• These commentators point to a wide range of deeds which are included in the mitzvah, from acts of kindness such as visiting the sick, inviting guests, comforting mourners (rambam) to simple courtesy such as greeting one another with a pleasant demeanor, giving one the benefit of the doubt, or acting respectfully (HaKetav VeHaKabbalah).
• R. Akiva in Bavli Shabbat formulates the rule in the negative, "do not do to the other what you would not want them to do to you" and Sefer HaChinkuh notes, that as such, it also includes many prohibitions mentioned elsewhere in Torah such as: do not steal, do not commit adultery, donot physically or verbally damage another and the like.

"לְרֵעֲךָ" – who is included? These commentators differ regarding who is included in the word "רעך":

• All – R. D"Z Hoffmann suggests that the command applies to all, as per the simple understanding of the word "רע" which is used to refer to any fellow.
• Fellow Israelites – Sefer HaChinukh limits the law to fellow Israelites.⁸  This might be supported by the context , as the surrounding mitzvot relate to "אָחִיךָ" and "בְּנֵי עַמֶּךָ", terms which focus on the nation of Israel.
• God fearing people – R"Y Bekhor Shor learns from the word "כמוך" that one is only obligated to love another who is "like you in fear of God".⁹

Similar mitzvot – These

Generosity of Spirit

The verse commands that we should want for the other what we would want for ourselves.

Sources:Ibn EzraVayikra 19:18About R. Avraham ibn Ezra, RambanVayikra 19:18About R. Moshe b. Nachman

"ואהבת את רעך" vs. "אָהַבְתָּ לְרֵעֲךָ" – Ibn Ezra suggests that the unique formulation "לְרֵעֲךָ" implies that the command obligates that one should love the good that belongs (ל) to your fellow, rather than obligating one to love the fellow himself.¹⁰

Can you command an emotion – According to these commentators, despite the fact that verse does not speak of feeling love, it nonetheless still mandates controls over one's emotions, specifically those relating to jealousy. Ramban suggests that our verse is, in effect, the positive formulation of the prohibition against jealousy.  It mandates that instead of feeling jealous, one be happy for the other for the things he has.

Love

The law demands that one should feel love for one's neighbor, just as one does for one's self.

Sources:Moses Mendelssohn

Can you command an emotion

"לְרֵעֲךָ" – who is included?

"כָּמוֹךָ"

"ואהבת  את רעך" vs. "אָהַבְתָּ לְרֵעֲךָ"

Context

Comparable verses

¹ Though R. Akiva does not explicitly mention the command of "ואבהת לרעך כמוך", his words have been understood by many commentators to refer to it.

² See R"Y Bekhor who who makes this point.

³ It should be noted, however, that most of these commentators do not think that emotions as a whole are not subject to command, and elsewhere do in fact think that Torah commands feelings. It is only the expectation to love a stranger or to love another as one loves one's self that they find unreasonable.

⁴ According to these commentators, as the command does not entail emotionally loving another, it says nothing of the degree of love you must feel for another, for Torah does not expect an individual to love another as he loves himself.

⁵ He writes, "אלא שהמצוה בזה היא באופן שלא יגיע בה נזק לאוהב מפני זאת האהבה; וזה, שלא יחוייב לאדם להניח מלאכתו מפני מלאכת חבירו, כי אהבת עצמו קודמת לאהבת זולתו."

⁶ HaKetav VeHaKabbalah offers a middle position, suggesting that one need only do for the other what would expect the other to do for ones self. Thus, though one might give a present to another though it it a cost to one's self, one need not give all one's property or even just an exorbitant sum as he would never expect the other to do the same for himself.

⁷ Though many would naturally suggest that the prohibition against "hating your brother" is the inverse of "loving another" the structure of the verses might argue against such a reading.  "Do not hate another in your heart" is not juxtaposed with the command to love, but rather with the command to "rebuke the other", suggesting that love and hate are not a pair but rebuke and internalized hate are. Torah is emphasizing that one should not keep negative feelings inside, but rather share them with the other.

⁸ He refers to the mitzvah as "מצות אהבת ישראל", describing it mandating " לאהב כל אחד מישראל אהבת נפש".

⁹ Cf. Rashbam who suggests the same idea but learns the idea from the word "רעך" itself; you must love only someone who is your "רע", not one who is wicked.

¹⁰ He might say that the verse reads as if written "וְאָהַבְתָּ אשר לְרֵעֲךָ כָּמוֹךָ".