This intellectual love is identical with the Biblical "to him [God] shalt thou cleave" (Deut. For example, giving money out of “passion for causes, out of love or concern for others, out of gratitude for our own good fortune, and out of desire to create a better world for ourselves and our children.” By giving to the community, one can demonstrate love outwardly while also embracing it inwardly. When, for example, the rabbis interpret the first spoken words of the Song of Songs—“Let him give me of the kisses of his mouth!” (Song 1:2)[17]—as applying to Israel at the time they went up to Mount Sinai in Exodus 19, they are not only reading the Song of Songs in light of Exodus: they are also reading Exodus in light of the Song of Songs, finding passionate love in a text that makes no explicit reference to love of any sort. "[3], Hillel also took the Biblical command in this universal spirit when he responded to the heathen who requested him to tell the Law while standing before him on one foot: "What is hateful to thee, thou shalt not do unto thy neighbor. 44b, ii. The highly learned biblical scholar, Marvin Pope, even went so far as to characterize it as “an allegorical charade.”[15] But the midrashim are not allegorical in the sense of decoding the human voices in the Song as abstract philosophical entities, such as virtues, or the like. [3] A similar view was taught by Aaron b. Abraham ibn Ḥayyim of the sixteenth century, in his commentary to Sifre and by Moses Ḥagis of the eighteenth century, in his work on the 613 commandments, while commenting on Deut. The key issue in the covenantal theology is not the number of gods; texts can easily be found in the Hebrew Bible that mention other deities without implying their non-existence. 45a). 274 et seq. The difference between the plain sense of the Song (as moderns perceive it, of course) and its rabbinic interpretation turns in large measure on the issue of context. In both the Jewish and Christian traditions, the notion that biblical texts have multiple, non-interchangeable meanings was once well established. In modern times, the distinctive challenge turns upon the emergence of historical criticism, a mode of interpretation that is, or at least aspires to be, independent of all religious traditions and their structures of authority. 7 (Bernays' "Gesammelte Abhandlungen," 1885, i. [citation needed], Commenting upon the command to love the neighbor (Lev. In the ancient Near Eastern treaties, the stipulations tend to be few. One of the leaders of the Musar movement, Rabbi Simcha Zissel Ziv, put much emphasis on love. 289)[14][21]. Academic Study of the Torah Is Essential, Not Just for Academics, Study the Torah with Academic Scholarship, By using this site you agree to our Terms of Use, The Shema and the Commandment to Love God in Its Ancient Contexts,, Reading Deuteronomy in light of ANE (ancient Near Eastern) treaties, we learn that the commandment to love God entails both action and affection. If it is true that the midrashic interpretation drains some of the heat and blood out of the Song, it is also the case, then, that the same interpretation perfuses that heat and blood throughout the Scriptures. Humans have the capacity to self-sacrifice in the interest of others, as every life is valuable and unique. 5; Sifre, Deut. xxiii. [10], Some Jewish sources also highlight the importance of love and compassion for non-human animals. [14] On the continuities, see Larry L. Lyke, I Will Espouse You Forever: The Song of Songs and the Theology of Love in the Hebrew Bible (Nashville: Abingdon Press, 2007). des Volkes Israel," i. 43b) and is conditioned by the love of the Torah (R. H. 4a). As various thinkers have theorized, “gratitude is a moral affect . It is essential to remember, however, that the wayward wife in Hosea symbolizes the Israelite nation as a whole and its (male) leadership in particular. It is highest perfection and supreme joy[14][20] Abravanel's view of love as the principle of the world appears to have exerted some influence also upon Schiller in his "Philosophische Briefe" (1838, x. The Torah portion Va’etḥannan contains the first paragraph of the Shema (Deut 6:4–9), a text whose three paragraphs the rabbis would later require to be recited every morning and every evening. “Greater Love Hath No Man: The Jewish Point of View of Self-Sacrifice.” In Contemporary Jewish Ethics, edited by Menachem Marc Kellner, 175-83. Thus, for example, the Jewish philosopher Lenn Goodman speaks of how laws regarding the suffering of animals ideally "create a sensibility of love and kindness. 7). In the Torah, by contrast, whole collections of law (also well paralleled in antiquity), governing all manner of things, have been embedded in a framework of covenant. 97a). 6; and other ancient patristic writings (Resch, "Agrapha," pp. A lusty set of poems about real-life erotic passion evaporates into a bloodless theological lesson about the platonic love of an incorporeal God and his idealized people. [1] Author’s note: I have dealt with the subject of this article more fully in my recent book, The Love of God: Divine Gift, Human Gratitude, and Mutual Faithfulness in Judaism (Princeton: Princeton University Press, 2015), from which I have drawn in this article. [6] Moran, “The Ancient,” in That Most, 173. Some medieval rabbinic authorities such as Judah Halevi wrote romantic poetry in Arabic, though some say that Halevi regretted his romantic poetry, which he wrote in his younger years. Daniel Boyarin puts the issue well. It is not that the one reading is sophisticated and defensible and the other primitive and unjustified. As Judaism develops over the millennia, the oneness of God comes to be articulated, of course, in more contexts than just the covenantal;[8] it is expressed in a different idiom in Jewish (as well as Christian and Muslim) philosophy. The difference, rather, goes to the goals of biblical study and the multiple communities of interpretation in which it takes place. Rabbi David Novak states “Rather, many a Jewish source maintains that God affords every human being the opportunity to choose his or her moral fate, and will then judge him or her, and choose whether to love him or her, on the basis of that decision.” In this way, God can decide whether to love a person based on their decisions in the same way a person can choose to love another person. Please consider supporting xiii. A later Musar movement leader, the 20th-century rabbi Eliyahu Eliezer Dessler is frequently quoted as defining love from the Jewish point-of-view as "giving without expecting to take" (Kuntres ha-Chesed, Heb. viii. 19) when inculcating the teaching of love: "Love the fellow-creatures" (Abot i. [16] Love towards other people and even animals could fall within Bahya's framework when approached from his view that we cannot know God as He is in Himself and that it is only through his creatures that we can gain an apprehension of the Divine.[17]. This understanding is tantamount to love, as it stems from a love of Hashem and his ways. Deuteronomy 6: 4–5 commands: "Hear O Israel, the Lord is our God; the Lord is one. Rabbinic literature differs how this love can be developed. By mistaking gifts for possessions, those who harbor these destructive attitudes deny the moral claims of the divine giver and miss the behavioral implications of the great national narrative in which the laws have come to be embedded. Love is divine bliss, and hence love of God is the source of eternal bliss for mortal man. 5 teaches that the law of love of the neighbor includes the non-Israelite as well as the Israelite. Indeed, love of God is voluntary surrender of life and all one has for God's honor (Sifre, Deut. They concentrate on preventing the vassal from consorting with rival suzerains. In both instances, though, one can wonder whether “love” is only a technical term for obedience/protection or whether it also carries with it anything like the emotional charge it has for modern people. This love for one’s neighbor because they are ones neighbor is an important theme seen in modern views of love in Jewish ethics.


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