Unconditional Love
The love that exists between parents and their children or among siblings is natural and innate since they are intrinsically connected. While the intensity and expression of the love may be dependent on many factors, the underlying foundation for the love will always remain intact under normal circumstances.
However, is it possible to have unconditional love for someone who is not biologically related to us or even more so for a complete stranger? Or perhaps will there always be some underlying reason, such as the desire for companionship or the feeling of gratification that is experienced while assisting someone in need, that will cause us to develop an affection for another person.
In this week's Torah portion, Kedoshim, we learn about the famous Mitzvah of "Love your neighbor as yourself". The great sage Rabbi Akiva commented on these words, "This is the most important principle in the Torah" (Talmud, Nedarim 30b).
The Sages struggle with explaining this Mitzvah literally. We are all born with a natural self-love which motivates us to care for our existence and succeed in life. Is it possible to truly love another person with that same feeling of self-love?
If we preoccupy ourselves with only furthering our self-image to attain personal success and indulge in physical pleasures, then it can be quite challenging to love another person like ourselves. For then the relationships we develop only serve to further our own achievements. The love and care for another person will only remain strong as long is it remains convenient.
However, in his monumental teachings of the Tanya, Rabbi Schneur Zalman of Liadi (1745-1813, Russian Empire) explains that it is indeed possible for one to develop an unconditional love for another, but it may require us to change our perspective.
In addition to our animal soul which motivates us to care for our own selfish needs, each of us was endowed with a G-dly soul which is literally a part of G-d. This soul motivates us to live a productive and meaningful life and to fulfill our mission on earth through the study of Torah, performance of Mitzvot and acts of goodness and kindness.
We are all inherently connected with one another for our G-dly souls are all rooted in the same source. Therefore, in essence, we are all brothers and sisters who share the same parents- our creator. 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.
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. When we learn to go beyond the physical, to look past the outer concealments, the true existence of the person shines forth.
This will help us understand a fascinating and 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 the commentary—go and learn it.”
Why did Hillel say that this is “the entire Torah”?
Granted that it is the essence of all Mitzvot governing our behavior “between man and man”; 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 such as Torah study, affixing a Mezuzah on our door or celebrating Shabbat?
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 thereby building 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 transforming our living space and by celebrating Shabbat we are uplifting our weekday and our mundane pleasures. In a similar vein, when we give Tzedakah we are elevating our business and seemingly mundane pursuits.
The Talmud relates that the second Temple in Jerusalem was destroyed as a result of baseless hatred that existed among people at that time. The way we can rectify that and rebuild the third Temple in Jerusalem through the coming of redemption is through Ahavat Chinam— love for no reason — love even for those in whom one sees no reason to love. That will usher in an era of unconditional love for all of humanity.
