LEV674 Rabbi Akivah says that the essence of the world is to love one's neighbor as oneself [this verse] … according to Rabbi Akiva, it seems that the essence of man's activity is centered on the man-to-man relationship, and this should be the driving force in a Jew's life... (Bereishit Rabbah 24:7 and Midrash, Sifra, Kiddushin 4).

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LEV695 The Sefer Hachinuch (Sefer Hachinuch, Mitzvah #243) says that the mitzvah to love one's fellow neighbor [this verse] is a charge to all Jews to create peace among themselves.

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LEV696 The Sefer Hachinuch (Sefer Hachinuch, Mitzvah #538) gives a practical reason for this mitzvah [i.e., the obligation to return lost objects]. Society can exist more cohesively when lost objects are returned. People and society will be more productive economically if lost objects do not remain lost, but are returned to their owners. The Abarbanel (commentary on Deut. 22:1-3) says that the act of returning an object will cause people to feel compassion and consideration for fellow human beings. People will feel better about one another in general, and this feeling will spread to all aspects of man's relationship to man. The Alshich (commentary on Deut. 22:1-3) says that this mitzvah is the actual fulfillment of the commandment "You shall love your neighbor as yourself" [this verse]. God commands us to treat our fellow human beings as we would treat ourselves, and the returning of lost objects converts this feeling into action.

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LEV723 The Torah clearly prohibits revenge as a biblical mitzvah in [this] verse immediately following the prohibition to hate in one's heart. The Talmud (Jerusalem Talmud, Nedarim 30a) explains why a Jew may not take revenge against another Jew. The hand of a person would never take revenge against the other hand that cut it, since all belong to the same body and the concept of revenge against one's own body is nonsensical. So, too, each Jew belongs to one body of the Jewish people, where revenge against different parts of the same body would be nonsensical.

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LEV761 See [[EXOD973]] Exodus 31:14 keep AMEMEI 281

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LEV775 When the average adult or even a youngster is asked how an old person should be treated, the usual answer is "with respect." When the same person is asked why they should be so, they usually do not have an answer. Judaism has very specific answers. The reason a Jew must respect an old person is because the Torah says so as a commandment [this verse]. The Talmud (Kiddushin 32b) explains the reason by stating that the Hebrew word zaken (old person) is actually an acronym for the words "He who has acquired wisdom." Apparently, according to the Talmud, every old person, even with a limited education, has acquired wisdom simply by living and experiencing life. Book knowledge is not required for a person to acquire wisdom. Although many people have knowledge, they do not possess the wisdom on how to apply that knowledge to life's situations. This type of wisdom an old person necessarily achieves because of his or her experience. Thus, the Torah requires that an old person receive the respect of all.

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LEV802 The Torah also gives us a specific reason why the Jew may not oppress the stranger or display any prejudice against those minorities who are different. The Torah numerous times links the commandment not to oppress the stranger [this verse; Exodus 22:20, 23:9; Deut 10:19] with the idea that you, the Jews, were also strangers in Egypt. Therefore, since you know how it feels to be a minority that is different (in language, dress, and customs) and discriminated against when you were slaves, you may not display any discrimination against anyone who is different or have prejudice against the stranger. This concept became part of the national Jewish psyche, and the Jew, based on his experience and the stress upon this mitzvah, has internalized this idea. Thus, it is no accident that it was the Jews who were at the forefront of every plight against the downtrodden, including the Civil Rights movement in the 1960s and all other campaigns to defend the victims of prejudice or the weaker members of society.

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LEV811 See [[LEV402]] Leviticus 19:14 stumbling AMEMEI 4

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LEV841 See [[LEV295]] Leviticus 18:22 abomination AMEMEI 95

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LEV846 … while Abraham possessed kindness, Lot misused the quality of kindness and offered the people of Sodom the opportunity to rape his daughter (Gen. 19:8). Too much kindness can also result in an abomination, especially in the area of sexuality. Thus, one of the forbidden sexual relationships is called an abomination in the Torah, using the same word chesed, kindness, to express this abomination [this verse]. By using the same word for both kindness and abomination, the Torah is indicating that too much kindness, especially in the area of sexuality, can become an abomination.

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