Pemikiran Yahudi Amsal 6:2: Akeidat Yitzchak

We read in Leviticus 19,18, "Love your fellow man like yourself." This teaches that all love is measured against the yardstick of self love. Time is measured in terms of the revolution of the earth around its own axis. A complete revolution equals a day. All other measurements of time are fractions of a day. Similarly, love for one's fellow man is measured by how nearly it equals the love one feels for oneself. Perfect love, i.e. love which does not require an object or a person to requite it, is the love which existed between Jonathan and David. We have numerous examples proving that their love exceeded the love of self, and that they were prepared to lose their lives rather than to have the quality of their relationship questioned (Samuel I Chapter 18). Their kind of love, as explained in Chapter 21, cannot exist between more than two people at a time. Just as it is more difficult to deny assistance to members of one's family, and just as it is more difficult to hit one's father than to hit a stranger due to the bonds of love that exist between father and son, so injustice at the hands of members of one's family is harder to accept gracefully than injustice suffered at the hands of a complete stranger. The Torah, in dealing with the enticer (Deut. 13,7-13), adds the admonition not to have pity on him nor to help him cover up his sin, since it was in the nature of his crime that it be committed by a close family member. The Torah describes such family member as being "like your own soul." It is difficult to betray such love by informing against the beloved to the authorities. When David executed the murderers of Ish Boshet with what appears to be excessive cruelty, he did so because the hideous nature of their crime was heightened by the fact that the murderers were members of the same tribe as their victim, and they thus violated the natural bonds that should have existed between them (Samuel II Chapter 4). When the prophet Nathan told David a parable to show him that his conduct with Bat Sheva had been improper, David reacted violently, emphasizing that the characters in Nathan's story denied natural bonds of love, thus making their crime much worse. The fact that the rich man had exploited his position to take advantage of the poor man, drew David's greatest ire (Samuel II Chapter 12).

We read in Leviticus 19,18, "Love your fellow man like yourself." This teaches that all love is measured against the yardstick of self love. Time is measured in terms of the revolution of the earth around its own axis. A complete revolution equals a day. All other measurements of time are fractions of a day. Similarly, love for one's fellow man is measured by how nearly it equals the love one feels for oneself. Perfect love, i.e. love which does not require an object or a person to requite it, is the love which existed between Jonathan and David. We have numerous examples proving that their love exceeded the love of self, and that they were prepared to lose their lives rather than to have the quality of their relationship questioned (Samuel I Chapter 18). Their kind of love, as explained in Chapter 21, cannot exist between more than two people at a time. Just as it is more difficult to deny assistance to members of one's family, and just as it is more difficult to hit one's father than to hit a stranger due to the bonds of love that exist between father and son, so injustice at the hands of members of one's family is harder to accept gracefully than injustice suffered at the hands of a complete stranger. The Torah, in dealing with the enticer (Deut. 13,7-13), adds the admonition not to have pity on him nor to help him cover up his sin, since it was in the nature of his crime that it be committed by a close family member. The Torah describes such family member as being "like your own soul." It is difficult to betray such love by informing against the beloved to the authorities. When David executed the murderers of Ish Boshet with what appears to be excessive cruelty, he did so because the hideous nature of their crime was heightened by the fact that the murderers were members of the same tribe as their victim, and they thus violated the natural bonds that should have existed between them (Samuel II Chapter 4). When the prophet Nathan told David a parable to show him that his conduct with Bat Sheva had been improper, David reacted violently, emphasizing that the characters in Nathan's story denied natural bonds of love, thus making their crime much worse. The fact that the rich man had exploited his position to take advantage of the poor man, drew David's greatest ire (Samuel II Chapter 12).