Difference between revisions of "Love Your Neighbor As Yourself/2"
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<point><b>"ואהבת את רעך" vs. "אָהַבְתָּ לְרֵעֲךָ"</b> – R. D"Z Hoffmann asserts that the difference between these formulations relates to the nature of the love being commanded.  The "לְ" connotes love which is expressed through actions rather than emotions, as it is something you do "to" the other. </point> | <point><b>"ואהבת את רעך" vs. "אָהַבְתָּ לְרֵעֲךָ"</b> – R. D"Z Hoffmann asserts that the difference between these formulations relates to the nature of the love being commanded.  The "לְ" connotes love which is expressed through actions rather than emotions, as it is something you do "to" the other. </point> | ||
<point><b>Can you command an emotion?</b> The idea that one cannot, at will, simply feel the emotion of love for any stranger is one of the motivations for this approach. R. D"Z Hoffmann points out that though one cannot be expected to love any fellow, one <i>can</i> be commanded to do acts of loving kindness to anyone, and thus this is the essence of the command.</point> | <point><b>Can you command an emotion?</b> The idea that one cannot, at will, simply feel the emotion of love for any stranger is one of the motivations for this approach. R. D"Z Hoffmann points out that though one cannot be expected to love any fellow, one <i>can</i> be commanded to do acts of loving kindness to anyone, and thus this is the essence of the command.</point> | ||
| − | <point><b>"כָּמוֹךָ"</b> – According to this position the word "כמוך" teaches only that you should treat another as you would want to be treated.<fn>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.</fn> | + | <point><b>"כָּמוֹךָ"</b> – According to this position the word "כמוך" teaches only that you should treat another as you would want to be treated.<fn>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.</fn> Commentators debate whether the command obligates one to do for the other even if doing so conflicts with one's own self interest:<br/> |
<ul> | <ul> | ||
<li>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.<fn>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."</fn> </li> | <li>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.<fn>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."</fn> </li> | ||
<li>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. <fn>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.</fn></li> | <li>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. <fn>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.</fn></li> | ||
</ul></point> | </ul></point> | ||
| − | <point><b>Context</b> – | + | <point><b>Context</b> – 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.<fn>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.</fn> 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.</point> |
<point><b>What actions are included</b><ul> | <point><b>What actions are included</b><ul> | ||
<li>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).</li> | <li>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).</li> | ||
<li>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 as such, it also includes many prohibitions mentioned elsewhere in Torah such as do not steal, commit adultery, physically or verbally damage another and the like. </li> | <li>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 as such, it also includes many prohibitions mentioned elsewhere in Torah such as do not steal, commit adultery, physically or verbally damage another and the like. </li> | ||
</ul></point> | </ul></point> | ||
| + | <point><b>"לְרֵעֲךָ" – who is included?</b> These commentators differ regarding who is included in the word "רעך":<br/> | ||
| + | <ul> | ||
| + | <li><b>All</b> – 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.</li> | ||
| + | <li><b>Fellow Israelites</b> - Sefer HaChinukh limits the law to fellow Israelites.<fn>He refers to the mitzvah as "מצות אהבת ישראל", describing it mandating " לאהב כל אחד מישראל אהבת נפש".</fn>  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.</li> | ||
| + | <li><b>God fearing people</b> – 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".<fn>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.</fn></li> | ||
| + | </ul></point> | ||
| + | <point><b>Similar mitzvot</b> – These</point> | ||
</category> | </category> | ||
<category>Generosity of Spirit | <category>Generosity of Spirit | ||
Version as of 12:49, 22 July 2021
Love Your Neighbor As Yourself
Exegetical Approaches
Actions
Loving another as one's self entails treating the other as we would want to be treated.
Sources:R. Akiva in Bavli Shabbat,1R. Yosef Bekhor Shor, Rambam, Sefer HaChinukh, Ralbag, HaKetav VeHaKabbalah, R. D"Z Hoffmann
"ואהבת את רעך" vs. "אָהַבְתָּ לְרֵעֲךָ" – R. D"Z Hoffmann asserts that the difference between these formulations relates to the nature of the love being commanded. The "לְ" connotes love which is expressed through actions rather than emotions, as it 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 is one of the motivations for this approach. R. D"Z Hoffmann points out 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.2 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.3
- 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. 4
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.5 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 as such, it also includes many prohibitions mentioned elsewhere in Torah such as do not steal, commit adultery, 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.6 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".7
Similar mitzvot – These
Generosity of Spirit
The verse commands that we should want for the other what we would want for ourselves.
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
