LEV664 In order to fully understand the relationship between the self and the other in the moral system of Judaism, we must first submit to careful scrutiny of two classic formations of the general principle of man's duty to his fellow man. The first, of course, is "And Thou shalt love thy fellow man as thyself"] this verse].… The second is the formulation apparently given to the command by Hillel in his famous response to the would-be convert's request for a concise expression of the essence of Judaism: "That which thou despisest, do not do to thy fellow man" (Shabbat 31a, see also Targum Jonathan ben Uzziel on Leviticus 19:18). Maimonides in his treatment of this mitzvah speaks exclusively of behavioral rather than emotional implications. Although the Torah here speaks only of "love," which is a human feeling, the rabbis, either on the basis of grammatical considerations or because of the psychological difficulty of legislating emotions, saw the fulfillment of this command as primarily involving certain kinds of behavior (See comments of Nachmanides and Malbim, on Leviticus 19:18. The verb "to love" is usually used in the Hebrew in the accusative case (as in Deuteronomy 6:5), with the article et, which denotes a more direct object, but in this case the object stands in the dative case (le ...), which generally signifies a more indirect relationship. Thus, this passage should perhaps be translated as, "Be loving to thy fellow man" with the emphasis on deeds or works of love rather than emotions. Toward God one is directed to develop a more personal and intense love. See Rambam, Hilkhot Teshuvah 10:3).