To All Jews

The Mitzvah of Ahavas Yisrael extends to all categories of Jews:

1. To a Jew who is distant geographically - even if he is on the other side of the world,[1] and even if one never saw him before in one's life.[2]

2. To a Jew who is distant spiritually, even if he is on the other side of the spiritual world and even if one has never experienced a person such as this before.[3]

3. Not only to simple Jews[4] but even to the wicked.[5] In fact, the Maggid of Mezeritch said that one's love for the wicked should be equal to one's love for the righteous.[6] The reason for this is as stated above: since ahavas Yisrael is an essential love from the essence of one to the essence of another, then there are no differences between a tzaddik (righteous person) and a rasha (wicked person).[7]

The Love/Hate Relationship

As to what the sages said,[8] that "one who sees one's friend who sins; it is a mitzvah to hate him" applies only to one who is Torah observant and one who has already been rebuked and nevertheless has not repented. On the other hand, one who is not Torah observant must be treated with love and kindness, for only with such a loving approach will he be drawn to Torah and mitzvos.

In chapter 32 of Tanya, the Alter Rebbe writes:

"As for the Talmudic statement that if one sees his friend sinning, he should hate him, and should also relate the fact to his teacher so that he too will hate him, this applies only to one's companion - one's equal[9] - in the study of Torah and the observance of the mitzvos.

The sinner in question is a Torah-observant scholar, but has lapsed in this one instance. In this case his sin is much more severe than usual, since it is written that even the inadvertent misdeeds of a scholar are as grave as deliberate sins.[10] But even this general assumption of the gravity of his conduct is not sufficient cause to hate him, as the Alter Rebbe continues. Yet another condition must first be satisfied:

He has also fulfilled with him - with the sinner - the injunction, "You shall repeatedly rebuke your friend." The word used here for "your friend" also indicates as the Talmud points out - "him who is on a par with you in the Torah and the mitzvos," as it is written in Sefer Charedim. But as for one who is not his companion in the Torah and mitzvos, so that (as our Sages say concerning the ignorant in general) even his deliberate transgressions are regarded as inadvertent acts, since he is unaware of the gravity of his sin; nor is he on intimate terms with him; - not only is one not enjoined to hate him: on the contrary, he must in fact, strive to become closer to him, as the Alter Rebbe states shortly.

To hate such a sinner is surely unjustifiable, since no sin that he commits is considered deliberate. There is also no reason to keep one's distance from him out of fear that he will learn from his evil ways (in fulfillment of the exhortation of the Mishnah, "Do not fraternize with a wicked man"), since he is not on close personal terms with him in any case.

Therefore, on the contrary: Of this situation Hillel said, "Be one of the disciples of Aharon, loving peace and pursuing peace, loving creatures and drawing them near to the Torah." This means that even those who are far from G-d's Torah and His service, for which reason they are classified simply as "creatures" - indicating that the fact that they are G-d's creation is their sole virtue[11] - even those one must attract with strong cords of love.[12]

Perhaps thereby one will be able, after all, to draw them close to the Torah and the service of G-d. And even if one fails, he has not forfeited the merit of the mitzvah of neighborly love which he has fulfilled by his efforts in this direction. Furthermore, even those whom one is enjoined to hate - for they are close to him, and he has rebuked them but they have still not repented of their sins - one is obliged to love them too.

But is it possible to love a person and hate him at the same time? The Alter Rebbe explains that since the love and the hatred stem from two different causes, they do not conflict.

And both the love and the hatred are truthful emotions in this case, [since] the hatred is on account of the evil within them, while the love is on account of the good hidden within them, which is the Divine spark within them that animates their Divine soul.

One must also arouse compassion on [the Divine soul of the sinner], for in the case of the wicked, it is in exile within the evil of the sitra achra[13] which dominates it. Compassion banishes hatred and arouses love - as is known from the verse, "Yaakov, who redeemed Avraham."[14]

To summarize:[15]

1. Complete ahavas Yisrael must be shown to those who keep Torah and mitzvos properly, and non-observant Jews with whom one has no personal relationship.

2. To an observant Jew who has lapsed in his observance and has been rebuked yet still does not change his ways, a love/hate relationship is applicable.

3. Regarding the Jew who is non-observant yet with whom one has a personal relationship, the Tanya appears to offer a word of caution. On the one hand, one must show full ahavas Yisrael, but on the other hand, one has to be careful that the friendship results in one's friend being drawn to the ways of the Torah and not the reverse, G-d forbid, that one should be drawn to his ways.

The Previous Rebbe brings out this point in Likkutei Dibburim:[16]

"In whatever direction one can involve a fellow Jew in a positive activity - to reinvigorate his inner essence - that is the direction in which one should exert oneself. This should be done only through kiruv, bringing him close to the mitzvos in a spirit of friendliness. One must, however, keep in mind that this kiruv requires caution: such friendship must be kept within limits. For just as one man exerts an influence on his friend, so in turn does his friend exert an influence on him.

This is a process that passes through various stages. At first one feels compassion for the other. This gives rise to a limud-zechus: one seeks ways of justifying the other's conduct. And this is as it should be: one should indeed seek such ways. The person who is the object of this thought, however, must not know of it. The place where this limud-zechus belongs is within oneself, when, with tears from the heart, one reads a passage from Tehillim for another's sake, and through its words requesting the A-lmighty to have pity on him. This is ahavas Yisrael, the love of a fellow Jew, which each Jew should practice toward his good friend - in the meantime being wary of excessive companionship, until, with the A-lmighty's help, the friend is properly set up in an upright manner so that one may and should seek his companionship."

The obligation to reach out to Jews and draw them near to the ways of Torah and mitzvos applies to all types of Jews:

Ahavas Yisrael must extend to Jews who can be categorized as a "desolate wilderness"[17]: those who are empty of any worthy traits, who possess neither Torah, wisdom, good character traits nor derech eretz, and who have even lost their sense of humanity. Their only advantage is that they are a creation of G-d[18] - yet one must reach out even to those Jews, as the Mishnah says: "Love the creations and draw them near to the Torah," i.e., even if they have no other trait except that they are creations of G-d, they must be loved and drawn near to the Torah.[19]

Even those who claim to be agnostic or even atheistic must be drawn near to Torah.[20] Efforts should be made to be mekarev even those who may be categorized as minim or apikorsim (non-believers and heretics).[21] There are two reasons for this:

1. Even though King David said[22] about the apikorsim, "I hate them completely,"[23] and the Sages rule that they have no portion in the World to Come,[24] the verse[25] nevertheless says, "Let sin be destroyed from the world", 'sin' and not the 'sinners.'[26] Their sins should be hated[27] and despised; however efforts must be made to cause them to do teshuvah.[28]

2. In today's generation, disbelief is largely due to ignorance.[29] In addition, no man can know what lies deep in another man's heart,[30] and therefore, even if the person verbally denies belief in G-d,[31] it is possible that deep down he does believe[32] and he should be judged favorably.[33]

It was for these reasons that the Rebbes of Chabad sought to be mekarev (bring close) every Jew.[34]

Quotes We have a tradition from the Baal Shem Tov: when one hears something derogatory about another Jew, even a stranger, one should be sorely distressed, since somebody must be grievously wrong - if the derogatory tale is true, then the subject is wrong; if the tale is a falsehood then the talebearer is in an unenviable situation. (HaYom Yom, p. 112) A tradition from the Baal Shem Tov: whoever judges another, favorably or critically, is actually sitting in judgment of himself. whoever shares the other's anguish and prays for him will be rewarded. (HaTamim p. 740) The Alter Rebbe quoting the Maggid in the name of the Baal Shem Tov: "Love your fellow as yourself" is an interpretation and exposition of "Love the L-rd your G-d." he who loves a fellow Jew loves G-d, for he contains within himself a part of G-d above. Love for him, for his inward self, is love of G-d. (HaYom Yom, p. 78) The sigh of a Jew over the suffering of another Jew breaks all the barriers of the accusers, and the joy and blessings with which one rejoices in another's happiness and blesses him is as acceptable by g-d as the prayer of Rabbi Yishmael, the high priest in the holy of holies. (Sefer HaSichos 5703, p. 161) Love of G-d and love of Israel are equally engraved on the Neshamah, Ruach and Nefesh of every Jew. it is an explicit passage in the Torah: "I love you, says the L-rd." (Malachi 1:2) Love of Israel is so great, for he loves whom the beloved loves. (HaTamim, p. 375) "Love the L-rd your G-d." Ahavas Yisrael is an instrument for Love of G-d. The Mitteler Rebbe commenting on this teaching of his father: Ahavas Yisrael was implanted within his disciples even unto their smallest fingernail. (Sefer HaSichos 5702, p. 15) There is love of G-d, love of Torah, and love of Israel. In each of these three types of love there are three stages: with all your heart, with all your soul, and with all that you possess. Love of Israel transcends them all, for it includes them all within itself. Whoever has Ahavas Yisrael inevitably has love of Torah and love of G-d too. But if one has love of G-d, it is conceivable that he may lack love of Torah, and if he has love of Torah he might well lack love of Israel. (Sefer HaSichos 5705, p. 120)

   

Notes:

1. (Back to text) Likkutei Sichos, Vol. 1, p. 201, in the name of the Baal Shem Tov. In fact this is true ahavas Yisrael for it is untainted by any personal preferences or inclinations (Likkutei Sichos, Vol. 23, p. 424).

2. (Back to text) HaYom Yom, p. 25, in the name of the Alter Rebbe. In Likkutei Sichos, Vol. 21, p. 51, the Rebbe offers an "intellectual" explanation for this idea, in addition to it being so because all Israel are brothers, as explained in Tanya. He postulates that every Jew, in whatever situation he may be, has done many good deeds as the Sages in Berachos 57a state: "[A Jew is] Full of mitzvos like a pomegranate [is full of seeds]." And since every good deed and even every good thought has an effect on the whole world, as Rambam in Hilchos Teshuvah 3:4 (based on Kiddushin 40b) states: "If he performs one mitzvah, he tips his scale and that of the entire world to the side of merit, and brings deliverance and salvation for himself and others." Therefore the net result is that every Jew receives "salvation" from every other Jew. And even though the person doing the good deed is not thinking about the good that will result for another Jew, particularly another Jew who is at the other end of the world, a Jew he has never seen, even so, since the other has actually benefited from his good deed, this should elicit a reciprocal gratitude, a feeling of ahavas Yisrael.

3. (Back to text) Likkutei Sichos, Vol. 1, ibid.; See also Vol. 33, p. 147.

4. (Back to text) See HaTamim, p. 798, in the name of the Baal Shem Tov. In one sense, simple Jews have an advantage over Bnei Torah (scholars), as the Baal Shem Tov explained that when one puts on tefillin, the tefillin of the hand are put on before the tefillin of the head. So too it is with the Jews whose attributes are praised in the tefillin of the A-lmighty: (Berachos 6a) The service of the simple Jews who are masters of good deeds precede the service of those knowledgeable in Torah. See Sefer HaSichos 5700, p. 133; Likkutei Sichos, Vol. 2, p. 299.

5. (Back to text) See Avos D'R. Nosson 12:3 that Aharon, upon meeting a wicked man, would say shalom to him. The next day, when that same man wished to sin, he would say to himself, "Woe to me, how can I show my face to Aharon; I am ashamed since he gave me shalom." That man refrained from sinning.

   From this midrash one can learn much about the approach to the wicked. See Sichos Kodesh Shabbos Mattos Massei 5735, Section 6.

   Furthermore, one should keep in mind the saying in Pirkei Avos 3:14: "Beloved are the people of Israel, for they are called children of G-d." A son remains a son, no matter what situation he may be in, as in the parable given by Rabbi Akiva to the wicked Turnusrufus (Bava Basra 10a): There was once a king who was angry with his son and he threw him into prison. The king commanded that nobody should give any food or drink to the prince. One man disobeyed the king's order and fed the prince. When the king heard about it, he sent a present to this man. Why? Because at the end of the day, this was his son. So, too, at the end of the day, every Jew is a child of G-d (See Likkutei Sichos, Vol. 17, p. 219).

6. (Back to text) This was said by the Maggid, who heard it in the Mesivta Dirikia (the Heavenly Court), to the tzaddik Reb Elimelech of Lizensk (Sefer HaSichos 5700, p. 117). See Tomer Devorah, ch. 2. This saying of the Maggid was in fact an innovation over the saying of the Baal Shem Tov quoted above. The Baal Shem Tov only spoke about the love for the simple Jew, but the Maggid added that one must also love the wicked (Likkutei Sichos, Vol. 2, p. 299).

7. (Back to text) In this respect, one may learn from the love a person has for himself. King Solomon says in Mishlei 10:12: "All iniquity is covered with love." Even when a person delineates aspects in himself which are in the category of "iniquity," the love he has for himself still smothers the iniquity. So too when it comes to loving another, the ahavas Yisrael should obscure the other's iniquity (Likkutei Sichos, Vol. 2, p. 300). See also Derech Mitzvosecha, p. 29a.

   This is also the meaning of what Hillel said to the proselyte (Shabbos 31a): "What you do not like done to yourself, do not do to others." Just as one does not like one's own bad points highlighted, so too do not highlight those of another, rather, just like one's own iniquity is covered by one's self love, so, too, one's love of the other should cover his iniquity.

   The truth is that on the level of essential love, there is no difference between the tzaddik and the rasha, and therefore it is an anomaly to say that one should love the rasha just like a tzaddik. One may suggest that this, in fact, is the innovation in the teaching of the Alter Rebbe over that of the Maggid, that whereas in the Torah of the Maggid there still exists the various levels of tzaddik and rasha, in the Torah of the Alter Rebbe there exists no difference (Likkutei Sichos, ibid.)

8. (Back to text) See Pesachim 113b, Erchin 16b.

9. (Back to text) The small type indicates the translator's additions as printed in Lessons In Tanya, Kehot ,5753.

10. (Back to text) From a note by the Rebbe, Lessons In Tanya, ch. 32. Apparently, the Rebbe is addressing the difficulty inherent in the requirement to hate a pious and scholarly Jew who lapses on occasion, but to love one who is far removed from study and observance of the Torah.

    The reason for this differentiation cannot be, says the Rebbe, that one might learn from the lapses of the pious Jew, who is on a level similar to one's own, but is less likely to learn from the behavior of the non-observant Jew, who in any case lives differently in general.

    The Rebbe rejects this on several grounds: 1. If the requirement to hate the sinner were based on the fear that one might come to learn from him, then this hatred should be directed at a sinner who is in contact with oneself at any level, not necessarily one's peer in Torah observance or scholarship. 2. To avoid imitation of the sinner, it would be enough to keep one's distance from him; why the need to hate him? 3. The whole concept that someone is to be hated, not because of something hateful about him, but to protect the hater, is most difficult to accept. Chassidus requires one to actually suffer harm himself if failure to do so might lead to the remote possibility of his harming his fellow. Such a doctrine would certainly not countenance the suggestion of definitely hurting one's fellow (by hating him) in order to forestall possible harm to oneself; and, at that, to forestall a harm that could befall one only if he failed to resist his own evil inclination!

    Clearly, then, the requirement to hate the sinner is not intended to solve one's own problem of learning from his sinful ways. (This problem is in any event solved by the exhortation of the Mishnah, "Do not consort with a rasha"; Pirkei Avos 1:7.) The Alter Rebbe's differentiation between one's peer in Torah and mitzvos and others is thus grounded in the reason given in the text.

11. (Back to text) See Taanis 20a, Sichos Kodesh, the Last Day of Pesach 5736.

12. (Back to text) And not with strong words. In fact, the use of strong words in this case may be initiated by one's own evil inclination. Sichos Kodesh 5743, Vol. 2, p. 787.

13. (Back to text) Lit. the "other side," a Kabbalistic term for the side of evil.

14. (Back to text) Yeshayahu 29:22. Yaakov represents compassion, and Avraham love. When Abraham/love must be redeemed, i.e., brought out of concealment, it is Yaakov/compassion that accomplishes this redemption, since compassion banishes hatred and arouses love.

15. (Back to text) See Likkutei Sichos, Vol. 27, p. 368.

16. (Back to text) Vol. 1, p. 6.

17. (Back to text) In Likkutei Sichos, Vol. 8, p. 238, the Rebbe points out that if one meets a Jew who is in the category of a "desolate wilderness" one may think, "What connection do I have with such a person?" The answer: The very fact that the Torah was given in a desert is itself proof that a "desert" can receive the Torah. Since the A-lmighty guides the steps of man, it is Divine Providence that brought about the meeting and a clear instruction that there is an obligation and merit to influence the "desert" to receive the Torah. True ahavas Yisrael is to give the recipient the same Torah that you have received. As a reward, G-d will also perform the mitzvah of ahavas Yisrael and give the "giver" all he desires in Torah.

18. (Back to text) See Taanis 20b: "Go and tell the Craftsman who made me."

19. (Back to text) Tanya, ch. 32. Likkutei Sichos, Vol. 1, pp. 100, 225; Vol. 2, p. 315. Sichah of the 13th of Tammuz 5723. See also letter in Sefer HaSichos 5751, p. 890.

20. (Back to text) Likkutei Sichos, Vol. 2, p. 680. See also Rambam, Hilchos Gerushin, ch. 2:20, "He is forced until he says I want to" - this indicates that the inner will of every Jew is in fact to do the Will of G-d.

21. (Back to text) See Igros Kodesh of the Rebbe, Vol. 2, p. 164, a lengthy letter that deals with the Alter Rebbe's reference in Tanya, ch. 32, to minim and apikorsim. See also Likkutei Sichos, Vol. 27, p. 368, as to the definition of minim and apikorsim in the contemporary situation. See also Chassidic Dimensions (Schochet, Kehot), Vol. 3, p. 45.

22. (Back to text) Tehillim 139:22.

23. (Back to text) See Shabbos 116a.

24. (Back to text) See, however, To Live and Live Again (Sichos In English), ch. 5.

25. (Back to text) Tehillim 104:35; See Berachos 10a.

26. (Back to text) See Maamar Havayah Li BeOzrai, Defiance and Devotion, p. 57ff.

27. (Back to text) See Likkutei Sichos, Vol. 25 p. 337; a sichah in which the Rebbe strongly encouraged all the students of Tomchei Temimim, (the Lubavitcher Yeshivas), to go on shlichus and conquer the world with Yiddishkeit. He then added: It is not necessary to bring a proof that the way of Chabad and the shluchim of Chabad is with ahavas Yisrael and with pleasant ways and ways of peace, for that is the essence of Chabad and Lubavitch, ahavas Yisrael, and achdus Yisrael. And even when it comes to a Jew who does not conduct himself properly, the verse says, "Let the sins be destroyed" and not the sinners. Chabad fights a war with sins but not with sinners; on the contrary, one must cause the sinners to do teshuvah. One must definitely not give a hechsher (stamp of approval) to the ways of the sinners, and one should make sure nobody walks in their path. Nevertheless, it is a war with sins but not with sinners.

28. (Back to text) Sichah of the 12th of Tammuz 5717, section 3.

29. (Back to text) Sefer HaMaamarim 5711, p. 242.

30. (Back to text) Pesachim 54b.

31. (Back to text) To the extent that an earthly court would be able to punish him for his actions, however, "It is not as man sees - man sees what his eyes behold, but G-d sees into the heart." I Shmuel 16:2.

32. (Back to text) In this respect he could be compared to the "gatherer of sticks" in the wilderness who was punished for his crime of desecrating the Shabbos, even though he had pure intentions (see Tosafos, Bava Basra 119b), for the earthly court cannot entertain matters of the heart, they only have what their eyes see (Chiddushei Aggados, Maharsha, Bava Basra 119a).

33. (Back to text) Pirkei Avos 1:6. See also Likkutei Sichos, Vol. 27, p. 90, where the Rebbe explains why it was necessary for a Kohen to pronounce the uncleanliness of a leper. Since a Kohen is a kind person and blesses the people with love (see text of the Priestly Blessing), it is only he who can pronounce uncleanliness, for before he does so he will always try to find ways in which to make the verdict positive. So, too, if one finds a Jew whom one wants to pronounce "unclean," such a pronouncement has to be preceded with ahavas Yisrael.

34. (Back to text) Once the Previous Rebbe was asked how he could be mekarev even those who were in the category of "moridin v'lo maalin," i.e., if they were in danger of life, nothing should be done to save their life, as ruled in the Shulchan Aruch, Choshen Mishpat. The Rebbe replied that there are four sections to the Shulchan Aruch. The last of the four sections is Choshen Mishpat which contains over 420 chapters (see Likkutei Sichos, Vol. 2, p. 620). The laws of "moridin" are in the last chapters. Only when one has learned and kept all the laws from the beginning of the Shulchan Aruch until these final laws is one qualified to rule in these laws (Likkutei Sichos, Vol. 1, p. 134).

    What the Rebbe meant was the following: When one wishes to do something negative to another Jew, and one claims that such conduct is sanctioned by the Torah, in addition to the fact that he may have made a mistake in the halachah, it could be that there is a selfish motivation, or that naturally he is a wicked person and he is hiding behind reasons of yiras Shamayim to justify his intentions (See Derech Mitzvosecha, p. 89b, Sefer HaMaamarim 5706, Maamar Ata Hivdalta, section 3.) However, when one does another Jew a favor or a good deed, there is no doubt that he is doing a mitzvah (Likkutei Sichos, ibid.).

    See also Likkutei Sichos, Vol. 33, p. 148.