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<h1 data-post-id="7590" style="margin:0 0 12px;mso-ansi-font-size:40px;color:#111111;font-family:'merriweather sans','helvetica neue',helvetica,arial,sans-serif;font-size:40px;line-height:64px;mso-line-height-alt:64px;margin-bottom:0;text-align:left;padding:0;font-style:normal;font-weight:normal">As Yourself</h1>
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<a href="https://aspaqlaria.aishdas.org?mailpoet_router&endpoint=track&action=click&data=WyIxIiwiMzc0ODkzIiwiNTMiLCI0MzYwYWEzY2Q2YzkiLGZhbHNlXQ" style="color:#e2973f;text-decoration:underline"><img src="https://aspaqlaria.aishdas.org/wp-content/uploads/sites/3/2025/05/revenge-fist.jpg" width="620" alt="As Yourself" style="height:auto;max-width:100%;-ms-interpolation-mode:bicubic;border:0;display:block;outline:none;text-align:center" /></a>
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Author: Micha Berger<br /><br />
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I noticed that <em>parshanim</em> explaining the <em>chumash</em> on the one hand, and shas and <em>posqim</em> showing how the <em>pasuq</em> is associated with <em>halakhah</em> on the other, often end up giving different explanations of <em>pesuqim</em> in <em>parashas Qedoshim</em>. Many of these <em>mitzvos</em> are contained in just parts of <em>pesuqim</em>. <em>Peshat</em> equires taking context into account, and therefore a <em>parshan </em>is going to look at the <em>pasuq </em>as a whole. Whereas <em>halkakhah </em>is derived from the <em>pasuq </em>on a <em>Derashah </em>level, which has other constraints but not that one.<br /><br />
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(And it is possible that we stopped making new <em>derashos</em> as knowledge of those constraints was lost. I wrote about that as part of a general discussion in the post <a href="https://aspaqlaria.aishdas.org?mailpoet_router&endpoint=track&action=click&data=WyIxIiwiMzc0ODkzIiwiNTMiLCI5MTJjY2RiMDA4YTUiLGZhbHNlXQ" style="color:#e2973f;text-decoration:underline">Osniel ben Kenaz</a>,)<br /><br />
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For example: In <em>halakhah</em>, <em>Tokhacha </em>is an obligation to talk someone out of sinning, assuming they can be. But the Chizquni, looking at the whole <em>pasuq</em>, adds another approach (while not denying the gemara's):
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לֹֽא־תִשְׂנָ֥א אֶת־אָחִ֖יךָ בִּלְבָבֶ֑ךָ<br />הוֹכֵ֤חַ תּוֹכִ֙יחַ֙ אֶת־עֲמִיתֶ֔ךָ<br />וְלֹא־תִשָּׂ֥א עָלָ֖יו חֵֽטְא׃<br />Do not hate your brother in your heart<br />you shall surely give <em>tokhachah</em> to your compatriot<br />and not carry as sin over him.<br />- VaYiqra 19:18
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To the Chizquni, the duty is to approach someone you're having an argument with. Don't stay angry, clear the air by sharing your grievances, and then you won't have the sin of needlessly hating someone.<br /><br />
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The same appears to be true with the next <em>pasuq</em>:
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לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ<br />וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ<br />אֲנִ֖י הֽ'׃<br />Do not take revenge or bear a grudge against the people of your nation<br />and you shall love your neighbor as yourself;<br />I am Hashem.<br /><em>- VaYiqra 19:18</em>
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The Yerushalmi has an interesting description of the foolishness of the sin in the first clause, not to take revenge or to even bear a grudge without acting on it:<br /><br />
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כְּתִיב "לֹא תִקּוֹם וְלֹא תִטּוֹר אֶת בְּנֵי עַמֶּךָ." הֵיךְ עֲבִידָה? הֲוָה מְקַטֵּעַ קוֹפָּד וּמְחַת סַכִּינָא לְיָדוֹי, תַּחֲזוֹר וְתִמְחֵי לְיָדֵיהּ?<br />It is written: “Do not take revenge or bear a grudge against the people of your nation”. How is that? He was cutting meat and the knife fell down on his hand. Should he go and hit his hand?<br />- Yersualmi Nedarim 9:4 (beginning)
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Revenge is as nonsensical as your right hand punishing your left hand when you accidentally hurt yourself with it. Because you are all one whole.<br /><br />
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I think what motivates the use of this <em>mashal</em> is how the <em>pasuq</em> continues: "love your neighbor as yourself".<br /><br />
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Rav Shimon Shkop, in his introduction, explains that this isn't asking for the impossible -- to love them and yourself equally. Further, he shows that to abandon self-love would rob us of the motivation to create, to contribute, and thus to help others. Rather, I am to love them "as myself", in the realization that they and I are part of a single greater whole. And therefore, that self-love extends to include the other.<br /><br />
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Categories: 3- Vayiqra, Anger, Shaarei Yosher
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<strong><a href="https://aspaqlaria.aishdas.org?mailpoet_router&endpoint=track&action=click&data=WyIxIiwiMzc0ODkzIiwiNTMiLCIzNjM5ZDZhMWI4MzQiLGZhbHNlXQ" style="color:#e2973f;text-decoration:underline">Unsubscribe</a></strong>
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Rabbi Micha Berger
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The AishDas Society
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