An Open Letter from Columbia
Earlier this week, more than 500 Jewish students at Columbia University signed an open letter expressing their pride in their Jewish identity, defending their support for Israel, and decrying the harassment they've faced surrounding the school's anti-Israel encampment.
“Most of us did not choose to be political activists”, the students wrote. “We are average students, just trying to make it through finals much like the rest of you... One thing is for sure, we will not stop standing up for ourselves. We are proud to be Jews…”.
The anti-Semitic rhetoric and protests that have roiled universities and cities across the globe, aimed at intimidating and instilling fear in Jewish students and citizens, have mostly led to the opposite of the desired effect.
These unfortunate events have made us recognize that our Jewish identity and connection to our people are much more important to us than we may have thought. What occurs to Jews living on one side of the world directly impacts all the rest of us.
Our enemies do not differentiate between an Israeli settler in the West Bank and a Jewish student at an American university, between a Charedi living in Jerusalem and a Jewish Hollywood producer in California. In essence, all Jews are truly one. As the Talmud states, “All Jews are responsible for each other.”
The greatest response to anti-Semitism is to strengthen our connection with our Jewish identity and the Jewish people. When we are united and display unconditional love for each other, we remain strong and proud.
In this week's Torah portion, Kedoshim, we learn about the foundational Mitzvah of "Love your neighbor as yourself," which Rabbi Akiva deemed the most important principle in the Torah (Talmud, Nedarim 30b).
There is a fascinating and yet perplexing story related in the Talmud (Shabbat 31a): “A gentile came before Shammai and said to him, 'I wish to convert to Judaism, on the condition that you teach me the whole Torah while I stand on one foot.' Shammai drove him away with the builder's measuring rod which was in his hand. When he came before Hillel, Hillel said to him: 'What is hateful to you, do not do to your neighbor. This is the entire Torah; the rest is commentary—go and learn it.”
In analyzing this Talmudic story, many commentators struggle with understanding Hillel's statement. How can Hillel state that this rule is the entire Torah and the rest is commentary? Granted that it is the essence of all Mitzvot governing our behavior “between man and man” like giving charity, honoring one's parents, and doing acts of kindness; but the Torah also includes many Mitzvot that are in the realm of “between man and G‑d.” In what way is the Mitzvah to “love your fellow as yourself” the essence of Mitzvot like Torah study, affixing a Mezuzah on our door or celebrating Shabbat?
To appreciate Hillel's statement, we must first explore the very nature of love itself. We are all born with a natural self-love which often influences our behavior and life choices. Many of the friendships and relationships we develop may also be motivated by a selfish desire for companionship, honor, or reciprocity. How is it humanly possible to develop an unconditional love for another person, especially in regards to a total stranger?
Kabbalah explains that “the Jewish people comprise one complete unit”. Similar to a human body which is composed of many limbs, when one part of the body is in pain or infected, the rest of the body feels it and is impacted by it as well. The same is true with regards to the Jewish people. When one Jew is in pain or in need of assistance, the rest of the Jewish people naturally feel it and come to their aid.
The Tanya, a foundational holy book based on Kabbalah, teaches that the Jewish people are like brothers and sisters due to the G-dly soul we possess which are all inherently connected and rooted in the same source. Just as we feel unconditional love for our immediate family, since we are of the same flesh and blood, so too we can feel unconditional love for every Jew, even a complete stranger, for we are all one family. Just that in ordinary times, we are not always in touch with those feelings. But when that love is aroused, it knows no limits.
When we love a person because of their very soul, no external shortcomings will interfere with that love. The more we cultivate a deeper connection and sensitivity to how we view ourselves and the people around us, the more we can truly love one another unconditionally.
Based on the above explanation regarding the essential meaning of "love your neighbor as yourself" we can readily understand how it is the basis of all of the Torah.
For the basis and root purpose of the entire Torah and Mitzvot is to elevate the soul and express the inherent unity that exists among all of creation and thereby create a home for G-d in this physical world. When we perform a Mitzvah, we are expressing the true purpose of the particular created being, moment or object.
For example, through Torah study we elevate our mind, by affixing a Mezuzah on our doorpost we are inviting G-d into our home and elevating our living space, and by celebrating Shabbat we are uplifting our workweek and infusing our mundane pleasures with meaning and purpose. In a similar vein, when we give Tzedakah we are elevating our business pursuits and all of our material resources.
The Talmud relates that the second Temple in Jerusalem was destroyed as a result of baseless hatred that existed among the Jewish people at that time. The way we must rectify that and rebuild the third Temple in Jerusalem with the coming of Redemption is through Ahavat Chinam— love for no reason — love even for those in whom one sees no reason to love. Especially during these challenging times, let us increase in Jewish unity and unconditional love and usher in a time of peace and prosperity for all nations on earth with the coming of Moshiach!
