Tafsiran yang Mengutip untuk Imamat 19:34

THOU SHALT NOT HATE THY BROTHER IN THY HEART. Because it is the way of those who hate a person to cover up their hatred in their hearts, just as it is said, He that hateth dissembleth with his lips, but he layeth up deceit within him,⁸³Proverbs 26:24. therefore Scripture speaks of the usual events, [mentioning, thou shalt not hate thy brother ‘in thy heart,’ but the law forbids all hating, even if done openly]. THOU SHALT SURELY REBUKE THY NEIGHBOR, This constitutes another commandment, that we must teach him reproof of instruction.⁸⁴Proverbs 6:23. For the commandment is a lamp, and the teaching is light, and reproofs of instruction are a way of life. See “The Commandments,” Vol. I, pp. 219-220. THOU SHALT NOT BEAR SIN BECAUSE OF HIM, for you will bear sin because of his transgression if you do not rebuke him. Onkelos’ rendition tends towards this explanation, for he translated, “and do not receive guilt because of him,” meaning that you should not be punished by his sin. Following these commandments He then said [in the following verse] that you are to love your neighbor. Thus he who hates his neighbor violates a negative commandment, and he who loves him, fulfills a positive commandment.
The correct interpretation appears to me to be that the expression ‘hochei’ach tochiach’ (thou shalt surely rebuke), is similar to ‘V’hochiach Avraham’ (And Abraham reproved) Abimelech.⁸⁵Genesis 21:25. The verse here is thus stating: “do not hate your brother in your heart when he does something to you against your will, but instead you are to reprove him, saying, ‘Why did you do thus to me?’ and you will not bear sin because of him by covering up your hatred of him in your heart and not telling him, for when you will reprove him, he will justify himself before you [so that you will have no cause to hate him], or he will regret his action and admit his sin, and you will forgive him.” After that He admonishes [in the following verse] that you are not to take vengeance of him, nor bear a grudge in your heart against him because of what he has done to you, for it is possible that he will not hate him, but yet he will remember in his heart his neighbor’s sin against him; therefore He admonished him that he is to erase his brother’s sin and transgression against him from his heart. Following that admonition, He commanded that he love him as himself.

AND THOU SHALT LOVE THY NEIGHBOR AS THYSELF. This is an expression by way of overstatement, for a human heart is not able to accept a command to love one’s neighbor as oneself. Moreover, Rabbi Akiba has already come and taught,⁸⁶Baba Metzia 62 a. This teaching applies to a case where “two people are together on a journey and one has a pitcher of water; if they both drink from it they will die, because there is not enough for both, but if only one will drink he will survive. Ben Petura taught that it is better that both should drink and die, rather than that one should see the death of the other. [This was held to be the law] until Rabbi Akiba came and taught: that thy brother may live with thee (further, 25:36), thy life takes precedence over the life of thy brother.” “Your life takes precedence over the life of your fellow-being.” Rather, the commandment of the Torah means that one is to love one’s fellow-being in all matters, as one loves all good for oneself.⁸⁷Thus: “he is to speak in praise of his neighbor, and be as careful of his neighbor’s property as he is careful of his own property, and be as solicitous of his neighbor’s honor as he is of his own” (Rambam, Mishneh Torah, Hilchoth Mada, 6:3). It is possible that since it does not say “and thou shalt love ‘eth rei’acha’⁸⁸In that case the command would have been to love the person of one’s neighbor as much as one loves one’s own self. But instead the verse says l’rei’acha, which means “to [or ‘for’] your neighbor,” thus teaching that that which is good “for” your neighbor you should love as if it were good for youself. as thyself,” but instead it likened them in the word ‘l’rei’acha’ [which literally means “to” thy neighbor], and similarly it states with reference to a proselyte, and thou shalt love ‘lo’ (him) [but literally: “to” him] as thyself,⁸⁹Further, Verse 34. Here too the thought conveyed is: “that which is good for the proselyte you should love, as if it were good for your own self.” that the meaning thereof is to equate the love of both [himself and his neighbor, or himself and the proselyte] in his mind. For sometimes a person will love his neighbor in certain matters, such as doing good to him in material wealth but not with wisdom and similar matters. But if he loves him completely, he will want his beloved friend to gain riches, properties, honor, knowledge and wisdom. However [because of human nature] he will still not want him to be his equal, for there will always be a desire in his heart that he should have more of these good things than his neighbor. Therefore Scripture commanded that this degrading jealousy should not exist in his heart, but instead a person should love to do abundance of good for his fellow-being as he does for himself, and he should place no limitations upon his love for him. It is for this reason that it is said of Jonathan’s [love for David], for he loved him as he loved his own soul,⁹⁰I Samuel 20:17. because Jonathan had removed [altogether] the attribute of jealousy from his heart, and he said [to David], and thou shalt be king over Israel,⁹¹Ibid., 23:17. etc.
Our Rabbis have already explained⁹²Sifra, Kedoshim 4:10-11. the matters of taking vengeance and guarding a grudge [which are here forbidden], that they apply to cases where there is no monetary obligation, such as, “Lend me your sickle, lend me your hatchet.”⁹³If he answers, “I will not lend it to you, just as you refused to lend it to me,” that is vengeance. But if he answers, “yHere it is; I am not like you, who would not lend it to me,” that is bearing a grudge. For in a case where his friend owes him money, such as because of damage that he caused him or for similar reasons, one is not obliged to let his friend go free. On the contrary, he should sue him before the court and receive payment from him, on the basis of the verse which states, as he hath done, so shall it be done to him,⁹⁴Further, 24:19. and he [who caused the damage] is himself obliged to pay just as he must pay back that which he borrowed or robbed; and how much more so in matters of life, [the next of kin] should take vengeance and guard the grudge against the murderer, until the blood of his brother be redeemed by a court that will render judgment according to the laws of the Torah.

ואוהב גר, “and Who loves the proselyte;” seeing that G’d loves the convert, we are to love the convert also. We have another verse on the same subject in Leviticus 19,34 where G’d says: “love him as yourself.”