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Second, the love with which God created the universe is not just divine. It is to serve as the model for us in our humanity. We are bidden to love the neighbor and the stranger, to engage in acts of kindness and compassion, and to build a society based on love. Here is how our parshah puts it:
“For the Lord your God is God of gods and Lord of lords, the great, mighty and awesome God who shows no partiality and accepts no bribes. He defends the cause of the fatherless and the widow, and loves the stranger, giving him food and clothing. So you must love the stranger, for you yourselves were strangers in the land of Egypt” (Deuteronomy 10:18-19).
In short: God created the world in love and forgiveness and asks us to love and forgive others. I believe that to be the most profound moral idea in human history.
There is however an obvious question. Why is it that love, which plays so great a part in the book of Deuteronomy, is so much less in evidence in the earlier books of Shemot, Vayikra (with the exception of Leviticus 19) and Bamidbar?
The best way of answering that question is to ask another. Why is it that forgiveness plays no part – at least on the surface of the narrative – in the book of Bereishit? God does not forgive Adam and Eve or Cain (though he mitigates their punishment). Forgiveness does not figure in the stories of the Flood, the Tower of Babel or the destruction of Sodom and the cities of the plain (Abraham’s plea is that the cities be spared if they contain fifty or ten righteous people; this is not a plea for forgiveness). Divine forgiveness makes its first appearance in the book of Exodus after Moses’ successful plea in the wake of golden calf, and is then institutionalized in the form of Yom Kippur (Leviticus 16), but not before. Why so?
The simple, radical, answer is: God does not forgive human beings until human beings learn to forgive one another. Genesis ends with Joseph forgiving his brothers. Only thereafter does God forgive human beings.
Turning to love: Genesis contains many references to it. Abraham loves Isaac. Isaac loves Esau. Rebecca loves Jacob. Jacob loves Rachel. He also loves Joseph. There is interpersonal love in plentiful supply. But almost all the loves of Genesis turn out to be divisive. They lead to tension between Jacob and Esau, between Rachel and Leah, and between Joseph and his brothers. Implicit in Genesis is a profound observation missed by most moralists and theologians. Love in and of itself – real love, personal and passionate, the kind of love that suffuses much of the prophetic literature as well as Shir HaShirim, the greatest love song in Tanach, as opposed to the detached, generalized love called agape which we associate with ancient Greece – is not sufficient as a basis for society. It can divide as well as unite.
Hence it does not figure as a major motif until we reach the integrated social-moral-political vision of Deuteronomy which combines love and justice. Tzedek, justice, turns out to be another key word of Deuteronomy, appearing 18 times. It appears only four times in Shemot, not at all in Bamidbar, and in Vayikra only in chapter 19, the only chapter that also contains the word “love.” In other words, in Judaism love and justice go hand in hand. Again this is noted by Simon May:
“[W]hat we must note here, for it is fundamental to the history of Western love, is the remarkable and radical justice that underlies the love commandment of Leviticus. Not a cold justice in which due deserts are mechanically handed out, but the justice that brings the other, as an individual with needs and interests, into a relationship of respect. All our neighbors are to be recognized as equal to ourselves before the law of love. Justice and love therefore become inseparable.
Love without justice leads to rivalry, and eventually to hate. Justice without love is devoid of the humanizing forces of compassion and mercy. We need both. This unique ethical vision – the love of God for humans and of humans for God, translated into an ethic of love toward both neighbor and stranger – is the foundation of Western civilization and its abiding glory.
About the Author: Rabbi Lord Jonathan Sacks, former chief rabbi of the British Commonwealth, is the author of many books of Jewish thought, most recently “The Great Partnership: Science, Religion, and the Search for Meaning.”
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Printed from: http://www.jewishpress.com/judaism/parsha/the-morality-of-love/2012/08/09/
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