The mitzvah of “Ve’ahavta Lere’acha Kamocha”[1]
- The Command:
It is a positive command in the Torah for one to love every Jew as himself as the verse[2] states “Ve’ahavta lere’acha kamocha”. [This Mitzvah is counted among the Taryag Mitzvos.[3] Anyone who transgresses one of the prohibitions between people—such as stealing from his fellow, injuring him intentionally, or oppressing him with words—not only violates that specific prohibition, but also transgresses the positive commandment of Ve’ahavta lere’acha kamocha.[4]]
- Kelal Gadol Batorah – A great rule in the Torah
The Midrash[5] brings that Rabbi Akiva referred to this mitzvah as a “Kelal Gadol – great rule” in the Torah. The meaning of this is as follows: By fulfilling this mitzvah, one naturally upholds many Mitzvos between people—like not stealing, not murdering, not committing adultery.[6] The Alter Rebbe in Tanya[7] expands this further: this mitzvah is so vast that it even includes all the mitzvos between humanity and God. The ultimate purpose of the Torah and mitzvos is to elevate the soul over the body and to draw down the infinite light of G-d into the general souls of Israel, and that’s accomplished through loving others as this drawing down of G-dliness to the Jewish souls cannot be achieved when there is discord between the Jewish souls.
- The qualifications and meaning of “as yourself”:
The commentators ask a profound question: how can we truly love another as we love ourselves, when self-love runs deeper? It seems like an impossible demand. So, in truth the Mitzvah is not to be taken literally as referring to emotional love, as we will now explain from the Talmud and Mefarshim.
Your life comes before your friend:[8] The Talmud[9] states that if two people are in the desert with only one bottle of water, enough for one to survive, the ruling of Rabbi Akiva[10] is that “Chayecha Kodmin – Your life comes first,” and hence he may drink the entire bottle and have his friend die. This shows that in action and emotion, one’s own love is greater and takes precedence. The final ruling follows this opinion of Rebbe Akiva.[11] The same concept appears clearly in the laws of tzedakah:[12] If a person has limited means and only enough resources to support himself, even if there is another person—a close relative—in need, he is not required to give away that which he himself needs to survive. One’s own basic livelihood takes precedence. For this reason, halacha rules that a poor person is exempt from the obligation of tzedakah and ma’aser. Moreover, such a person is considered entitled to direct his own tzedakah or ma’aser toward himself. This demonstrates that Ve’ahavta lere’acha kamocha is not a command to prefer others over oneself or love another as oneself in the literal emotional sense.[13] So if the verse does not mean that one must place others before himself in matters of life and livelihood, what then is intended by the phrase “as yourself”? Concerning this question, we find several explanations, which we will now explore.
“As yourself” is regarding respect and finances: The Poskim[14] and Mefarshim[15] define and qualify the mitzvah of Ve’ahavta lere’acha kamocha as an obligation expressed through conduct. It requires honoring one’s fellow and guarding his property, and desiring his benefit, in the same manner that one guards his own dignity and possessions. Accordingly, this Mitzvah instructs us to speak to and about others respectfully, praise them rather than demean them, and be concerned about any financial loss they may incur—just as one would care about his own property. The above Mefarshim explain that it is for this reason the verse states “You shall love your fellow as yourself” with the addition of the letter lamed. If it were written simply “Reiacha” without the lamed, it would imply loving another person exactly as oneself in a literal sense, which is impossible. Rather, the verse comes to teach that one should love one’s fellow for oneself—that is, to desire and seek the benefit of one’s fellow just as one would desire one’s own benefit. [According to this explanation, “kamocha” is not an emotional command, nor does it require placing another before oneself. Rather, it refers to action and speech: treating one’s fellow with the same standard of dignity, respect, and consideration that one naturally demands for oneself.]
Wishing them well in all matters:[16] The second explanation is about attitude: just as a person desires wealth and well-being, one should desire the same for their fellow Jew, without jealousy.
What is hateful to you, do not do to your fellow: Hillel the Elder is recorded as saying:[17] “What is hateful to you, do not do to your fellow.” The Mefarshim[18] explains that this statement is a precise qualification of the mitzvah of “Ve’ahavta le’reacha kamocha.” The reason Hillel did not employ the exact wording of the verse is because it is not possible to literally love another person in the same way one loves oneself and do for him good as you would do for yourself, as in truth your life comes first. Rather, the correct interpretation is that one must refrain from doing to others what one would hate to have done to oneself.
Overlook his flaws:[19] The third explanation from the Tzemach Tzedek is that just as we overlook our own flaws, we should view others with the same generous eye. The Tzemach Tzedek explains that the mitzvah of “Ve’ahavta le’reacha kamocha” can be understood in a very practical and psychologically honest way. Just as a person naturally overlooks his own deficiencies and shortcomings, so too must he relate to his fellow with the same generous eye. A person is deeply aware of his own flaws, weaknesses, and failures, yet these do not diminish his self‑love. Even when one recognizes personal faults, he instinctively finds ways to excuse them, contextualize them, or attribute them to external pressures. He sees his own inner intentions, struggles, and mitigating factors. The Torah demands that one apply this same framework to others. When encountering another person’s shortcomings, one should not judge superficially or harshly, but rather assume that, just as with oneself, there are inner struggles, unseen circumstances, and redeeming intentions. This perspective transforms judgment into compassion. The Tzemach Tzedek emphasizes that love, in this sense, is not an emotional command demanding identical feeling, but a mode of perception. One is obligated to view another Jew through the same interpretive lens he applies to himself—generous, patient, and forgiving. This is the realistic fulfillment of “kamocha”: not equal emotion, but equal understanding. In Chassidic terms, this approach stems from recognizing the essential soul (etzem hanefesh) within every Jew. When one focuses on essence rather than surface behavior, flaws recede to the background and unity becomes possible. By overlooking faults—just as one instinctively does with oneself—true ahavat Yisrael emerges. Thus, according to the Tzemach Tzedek, the mitzvah is fulfilled not by demanding an impossible emotional equality, but by cultivating an equal standard of mercy, patience, and inner vision toward others as toward oneself.
[1] Admur 156:5 “It is a mitzvah incumbent upon every person to love each and every Jew as himself, as it is stated: ‘And you shall love your fellow as yourself.’ Therefore, one must be concerned for his fellow’s honor and his fellow’s property just as he is concerned for his own honor and property. And one who derives honor from the disgrace of his fellow has no share in the World to Come.”; Rambam Sefer Hamitzvos Asei 206; Hilchos Deios 6:3; Sefer Hachinuch Kedoshim 243; Shabbos 31a; Midrash Raba Bereishis 24; Tanya Chapter 32; Likkutei Sichos 17:217; Encyclopedia Talmudit Vol. 1 Erech Ahavas Yisrael pp. 211-215
[2] Kedoshim 19:18
[3] Sefer Hamitzvos Asei 206; Sefer Hachinuch Kedoshim 243; Semag Asei 9
[4] Sefer Hachinuch Kedoshim 243
[5] Toras Kohanim Kedoshim; Yerushalmi Nedarim 9:4; Rashi Kedoshim ibid
[6] Sefer Hachinuch Kedoshim 243
[7] Tanya Chapter 32 “Based on the above, we can understand the statement of Hillel the Elder who stated that the Mitzvah to love a fellow Jew is the entire Torah and the remainder of the Torah is simply its commentary. You see, the entire root and purpose of the Torah is to elevate the soul over the body to the highest of heights up until the root and source of all the worlds. Likewise, the purpose is to also draw down the infinite light of G-d into the general souls of Israel [i.e. Kneses Yisrael], which is the source of all souls of the Jewish people, in order to unite them with G-d so they be one with the true One. This drawing down of G-dliness to the Jewish souls cannot be achieved when there is discord between the Jewish souls, as G-d does not reside in a blemished area, as can be seen from the wording of the common blessing in which we ask G-d to bless us all as one, [as the oneness draws down the blessing], as will be explained in length elsewhere.”
[8] See Kedoshim ibid who records this Gemara as the negation for the literal interpretation; See Encyclopedia Talmudit 10 Erech Hatzalas Nefashos p. 346-347
[9] Bava Metzia 62a; Toras Kohanim Behar Parsha 5
[10] In contrast to the opinion of Ben Petura. In Bava Metzia 62a, the Sages discuss the case of two people traveling in the desert with only one bottle of water, sufficient for only one person to survive. Ben Petura ruled that they should divide the water, even though doing so will result in both eventually dying, because it is better that they both die than that one person should witness the death of his fellow. Rabbi Akiva disagreed and taught: “Your life takes precedence over the life of your fellow” (חייך קודמין לחיי חברך), meaning the owner of the water should drink it himself and survive. See Encyclopedia Talmudit 10 Erech Hatzalas Nefashos p. 346 for the qualifications of this ruling of Ben Petora and the general understanding of this dispute
[11] Minchas Chinuch Mitzvah 296; Emek Hasheila Sheilasa 147; Encyclopedia Talmudit ibid footnote 63; See however Mishpat Kohen 144 who leaves this matter in question
[12] Rama 251:3 “Supporting himself comes prior to supporting others”; Shach 248:1; Radbaz on Rambam Matanos Aniyim 7:13 in name of Rav Sadya Gaon; Glosses of Maharik 251; Igros Moshe Y.D. 2:75; 113; Minchas Yitzchak 6:101; Hilchos Maaser Kesafim 10:1-2; 16:16; Kuntrus Am Torah 5742 2:2 [article of Rav Moshe Shturnbuch]
[13] Ramban ibid
[14] Admur 156:5 “Therefore, one must be concerned for his fellow’s honor and his fellow’s property just as he is concerned for his own honor and property.”; Rambam Sefer Hamitzvos Asei 206; Hilchos Deios 6:3;
[15] Ramban Kedoshim ibid “This is an exaggeration, since a person’s heart cannot truly love another as he loves himself. Moreover, Rabbi Akiva himself taught that “your life takes precedence.” Rather, the Torah is commanding that one should love his fellow in matters of benefiting him, just as he loves himself—meaning, to seek and desire his fellow’s good just as one naturally seeks his own benefit.”; Even Ezra Kedoshim ibid “Desiring all that is good for him”; Seforno Kedoshim ibid; Chizkuni Kedoshim ibid “Its not possible to truly do so, that’s why the word is written with a Lamed, to teach us that it means that you should love to do him good”
[16] Ramban ibid
[17] Shabbos 31a; Tosefta Sotah 5; Avos Derebbe Nasan 26
[18] Maharsha on Shabbos ibid
[19] Derech Mitzvosecha Mitzvas Ahavas Yisrael