Parshas Kedoshim
There is a very central Mitzvah mentioned in this week’s Parsha. The Torah commands us to love every Jew as we love ourselves. In order to explain this verse, Rashi quotes the well know Gemorah in which R’ Akiva comments on this commandment that it is a primary principle in the Torah. Similarly, the Gemora in Shabbos (31) records that a non-Jew once approached Hillel and asked him to impart the entire Torah while standing on one foot. He replied by telling this non-Jew that the whole Torah could be summarized in one sentence: “Love your fellow Jew as yourself”. The rest of the Torah is merely commentary on this one commandment.
These two above-quoted passages in the Gemorah require explanation. Firstly, one can understand why the Mitzvah to care for one’s fellow Jew sums up the all the commandments of the Torah which relate to our fellow man, but how does this commandment have any bearing on the commandments which are between man and God?! Secondly, we are aware that all cultured societies have societal rules and modes of conduct. It would be considered rude and unethical to mistreat one’s fellow human being in almost every country. Is it possible that the entire goal of the Torah can be to bring us to a spiritual level which the non-Jews have already attained intuitively?!
The Ari Z”L offers one possible resolution to this difficulty. The Ari explains that God created each and every Jew in His own image. This understanding shows us that we can always find something lovable in every human being – the aspect which is Godly because by definition, each human being possesses a Godly part. It follows then, that the beauty we see in our fellow man is a direct result of the extent that we are able to fathom God. This concept will help us explain why Chazal place such an extraordinary importance on our relationship with our piers. That relationship is the litmus test for how we are relating to God and if we are not successful in seeing the “Godliness” in each and every Jew, then we have failed to meet our obligation to both our piers, and to God.
But I would like to offer another explanation in order to resolve the two difficulties that we have raised. It is clear that the “non-Jewish” idea of intrapersonal conduct is far different that the Jewish one. The world’s need to be nice to those around them is generated from an intuitive need to be pleasant and even-tempered and the recognition of what would result in a breech of these ‘ethics’. Similarly, a person has a conscience which would annoy him if he is nasty and unkind to all those around him. This method of ethics is not a very sophisticated one because it is inaccurate and will be very difficult to apply when one is under duress or his own personal comforts are threatened.
The Torah, however, has a very different idea as to how one should generate this respect for another human being. The verse says, “And you will love your fellow man, I am God“. The Torah is teaching us, that just as God created you, so to He created your friend. Is either one of you more integral to the creation than the other? Does God favor one of his creations more then another? Certainly not. This understanding of our place in the world, and of the esteem in which God holds each one of His creations, will trigger in us a deep respect for both our fellow man, and for God simultaneously.
Indeed, the Ramban explains this commandment by telling us that we must reach the level in which we hold our friend in such high regard, that we do not even place ourselves above him. The Ramban means to say that it is natural when one shows respect to his colleague, he retains some respect for himself. For example, one may admit that his friend is smarter than he is, but he will try to preserve his own personal honor by telling himself that he is a kinder person then his friend. However, the Ramban concludes that this is not the correct attitude as we see by King David and Yonasan. We find that Yonasan wanted to give King David the throne itself, which was rightfully his, in order to give Dovid Hamelech the honor he felt David deserved.
R’ Leib Chasman adds to this principle by quoting the Mishnah in Avos. The Tanna says, “Who is a respected person? One who respects others”. Although one is certainly not allowed to pursue admiration himself, one is instructed to accord his friend every honor in order to make him feel good. Similarly, we find that one is not allowed to overindulge on luxuries when it comes to his own welfare, yet when it comes to his friends welfare, one must purchase the best that money can buy. For example, if a person was formerly wealthy, and ran into hard times, even if that person is still “making it” and has food to put on the table, one is required to purchase a horse and buggy for that person if that is what he was previously accustomed to. This is the level of respect the Torah expects us to have for our fellow Jew.
With this explanation, we can answer the two difficulties we originally posed. Regarding the difficulty that we raised as to how the Torah’s concept of morals differs from that of the non-Jews, the non-Jewish concept of “intrapersonal morality” is based solely on a whim of conscience an not on anything concrete. Whereas the Torah’s idea of respect comes from a deep understanding of what God really wants. This can certainly not be achieved overnight, but rather with great toil. And when one does drive this concept home, he will become a truly Godly person who shoes authentic concern for his fellow.
And secondly, we asked, how does the commandment of loving one’s fellow man have any bearing on the commandments which are between man and God? Based on what we have explained, this is simple. In order to foster a proper understanding of the people around him, one is required look at them from God’s perspective because this is the only true perspective. When one does this, one inevitably becomes a better person because he develops a true admiration of his fellow man, just as God Himself possesses.
I would just like to conclude by pointing out that the reverse is also true. The Sifre Mussar bring down that when one begins to work on his relationship with his piers, one is required to “get out of himself” in order to try to contemplate how the people around him are truly feeling. Many people in the world never do this in their entire lives! This process will train a person to be aware of the needs of the people around him and give him the ability to put his needs aside, if necessary. Only when a person can learn to do this will he ever be able to understand God! A person who is focused only on his needs, will never be able to look outside of himself in order to see the “needs” of his Creator.
May God help us to enhance our sensitivity to those around us, thereby helping us to be a better person to our friends, and to Him!