When you see another being suffer, you feel bad, that is, you suffer too. So you try to help him/her/it, in order to stop feeling like this, that is, in order to help yourself. There is no such a thing as true love. Not in our world. Only the wisdom of Kabbalah teaches us how to really love, really bestow.

Hi, I want to clarify, since it seems somewhat misunderstood. If someone is standing upside down, and says that trees grow from the leaves and end at the roots, this is simply not correct. Likewise, while the Torah is 100% Truth, however, it is given to man to be able to stand upside down, and see what is not accurate. However, in addition, Torah allows this, and explains the way back to reality as well. (Since it is a fundamental principle in Judaism, that man has been given free choice.) Regarding Ahavat Yisrael- it is a Halacha, that if one has a needy family (Lo'A), and a needy community (Lo'A), and a needy neighboring community (Lo'A) etc., one is obligated to feed/help the family first, then the community, and then others as well. While Torah is from G-d and reasons are not neccessary, cine He who created the world surely knows what is best, however, one can study and find reasons for each Mitzvah, and this can help one in their self-development. In this case, it is very simple and logical: if one has a grand goal- world love, and world peace- the method to reach there is through an order. First one must master relationship and love with a fellow Jew- since a Jew is as one's own brother. Once one masters the ability to love one's brother, one can then bring this gift of love to the rest of the world, and teach it in a proper way. However, if one jumps directly to 'love all people', then the goal may easily seem either too far, or it may be victim to much self-deception, since with regard to another person (who is not family) it is much easier to fool both ones self and another. In other words, while Torah and Mitzvot are G-d's Will alone, and a creation cannot possibly grasp its root etc., however, G-d wants us to study and see as much as we can regarding His Mitzvot and our lives. Therefore, on simple logic it would dictate that one master love for one's family, through the guidelines of the Torah, and only then can this True Love be taught and brought to others. It is simply illogical to 'throw the baby with the bathwater', through wishing that we must love all people, therefore Ahavat Yisrael is not important. Etc. It says in Torah, that 'one who has mercy on those who are not kind, winds up being unkind to those who have mercy'. In other words, Torah brings a clear and complete path and guide for development of a Jew, and through this, the Jew can bring this message to all mankind. However, it simply does not make sense for one to endeavor to dismiss a 'minor detail', since they desire the 'big picture'. Another example may be similar to this: One wishes to reach a far away city, he is told that he must go and work to make money. He complains 'but I dont want to work, but rather I wish to go to a certain city...' He is told, if you work, you can make money, and if you make money, you can then buy a car, and if you have a car, you can drive to the destination. Likewise, the money is the Torah, and the car is what the Mitzvot do to a person. Once one has the money and the car, the potential is limitless. One can bring true peace and harmony to all people. This isnt a forum to discuss this at length, however, I hope that these points have helped. It would make sense for one who wishes to understand this topic to study the issues in their Torah sources, since all this is clearly spoken about, and the Mitzvot related to non-Jews is also very clearly spoken about. (For example, one must give charity to a non-Jew, one must be kind to a non-Jew, one who does the opposite, in certain areas in a certain sense transgresses worse than with a Jew...) May we merit true peace and love and happiness for all Jews, and LHavdil, for all mankind, with the coming of Mashiach and the True and Complete Redemption immediately! Meir

PS- I would truly recommend to the author to study the 'classic commentaries' on this Mitzvah, since there is much to be learned from them. Once one studies those, one can gain a clearer understadning of the Mitzvah. While clearly 'love for a neighbor' can be brought through knowledge of One Father, however, this is simply part of a much larger picture, and for an understanding of the larger picture, one must study Torah from the source. In fact, to truly understand it, one must in fact commit to action, since study or thought without action, brings the thought to a point which has no meaning. (In other words, one can ponder what lies behind a wall, and one can guess and study, but to actually relate to what one thinks, one simply must stand up and look. Only then can the thoughts gain meaning, and only then can one truly understand what lies beyond. Likewise, through commitment to observe Shabbat properly, and endeavor in a direction of Kosher and other Mitzvot, it is through this that one's mind can have an ability to grasp a deeper understanding of Torah and the Mitzvot themselves.)

Hi, I just wanted to point out another point: LHavdil, no other religion in the world would claim a similar stand. Islam would never say that caring for a fellow human should be above the Qur'an. xtianity would never say that caring for a fellow human is above their man-god/messiah. The reason is that the belief in religion in itself is founded on the fact that the religion is in fact the ultimate good, and this takes precedence (sp.?) over everything else, since everything else is reliant on it. In other words, no religion would claim to love another person, over belief in the religion itself. However, LHavdil a Jew has this belief instinctively. A Jew naturally believes that to help takes precedence over everything. And I dont think that this can be argued against, since it is a clear reality- a Jew who has no open connection to religion will naturally believe in supreme goodness for all humanity and life. Of course there is a drive for the opposite as well, but there is a part of the Jewish nature which trancends religious ideas and thought, and 'knows' that good is a neccessity, and yearns for it. I'm mentioning this since there is a clear strangeness to trying to disect and take apart the Mitzvot of the Torah, with a goal of a 'higher good'. This is simply not logical. The Torah is the light, and if one listens to the message of the Torah itself, one would bring True Goodness to both ones own self, and to all those around them as well. Regarding 'loving everything', I think the point is very clear: one does not 'love' a tree in the same way as one 'loves' a cow, and one does not 'love' a cow in the same way as one 'loves' a human being, and one does not 'love' a human being in the same way as one 'loves' a family member, etc. Ie. There are different types of 'loves'. 'Love' to a tree can be called 'caring' and a sense of universal unity. 'Love' for a cow can be called being sensitive to the existance of other beings, and also a sense of universal unity. 'Love' for a fellow human being can be brought under an umbrella of ones idealism for a perfect world of love and harmony. However, love for a family member is not related to any of these. It is different completely. This love is intended to be 'as ones self'. One must work to bridge gaps, differences, and complexities, and bend to a point where the 'other' is no longer an 'other', but a part of one's very self. And this is only possible with family, or someone who has a similar potential. This level of 'love'- True equality and unity, as one being- this is only possible with one who can reciprocate the same. 'General' humanity have this potential. Humanity *will* see this potential in full as well. However, one must first bring about true Ahavat Yisrael and harmony within family, and only then can it be taught elsewhere. I do not know the intentions of articles such as this, and I assume that surely it is lofty, however, the end result is not in sync with Torah and with what is utimately good. The reason is that it takes small steps to reach a destination. If one runs, one can fall. If one wishes world love, one must first learn to love a fellow Jew. And this can only come through Torah. It may be good to note the incident with R' Hillel and R' Shamai- wherein Hillel answered to one who wished to study the entire Torah 'on one foot', in effect, 'do not do unto others as one would not wish to be done to ones self, and the rest is a commentary'. In other words, the ultimate goal is true unity and 'love' of a fellow, however, the 'rest is a commentary', meaning, 'the rest' is a method on *how* this can be done with Truth and sincerity. Therefore, even the smallest detail in Torah is directly related to the ability for this connection and 'love' to be real and true. May we merit true world peace and happiness for all, with the Redemption of all Jews, and LHavdil, the entire world, with the coming of Mashiach immediately! Meir

“There is no such a thing as true love. Not in our world. “ This is inaccurate statement. The real question here is what is the difference between” love” and “need “In order to know what love is there is a need to define what it is. May be in next time... ”Only the wisdom of Kabbalah teaches us how to really love, really bestow. “ I don’t feel you know what you are talking about. I agree Kabbalah is very deep and complex teaching; however, your first statement tells me you are not familiar with this science. I highly recommend starting here www.kabbalah.info

I wholeheartedly agree with most of what you say. May I humbly make one point? I just wanted to point out another point: LHavdil, no other religion in the world would claim a similar stand. Islam would never say that caring for a fellow human should be above the Qur'an. xtianity would never say that caring for a fellow human is above their man-god/messiah. The reason is that the belief in religion in itself is founded on the fact that the religion is in fact the ultimate good, and this takes precedence (sp.?) over everything else, since everything else is reliant on it." This is very good point, based on your understanding of the “spirit” of Judaism. Judaism is NOT a religion, as people understand it, but a way of life. Judaism is not necessary based on dogma like Christianity and Islam. Judaism doesn’t need it, since it based on very deep truth, which is not available to your average lay man ( including many so called religious Jews) Only after years of Kabbalah studies, you can start to comprehend the deep meaning of mitzvoth. Thanks, Mair for your great post. “May we merit true peace and love and happiness for all Jews, and LHavdil, for all mankind, with the coming of Mashiach and the True and Complete Redemption immediately!” Agree and from your mouth to G-d’s ears.

“So you try to help him/her/it, in order to stop feeling like this, that is, in order to help yourself. “ Since you mentioned Kabbalah, this is where you fail to understand the “ spirit” of Kabbalah. Situation as you describe called Kabbalistically “ to receive for oneself alone” This reactive behavior is NEGATIVE according to Kabbalistic teachings, since you do it for selfish reasons (wanting to help yourself for whatever reason) “There is no such a thing as true love. Not in our world. “ This is inaccurate statement. The real question here is what is the difference between” love” and “need “In order to know what love is there is a need to define what it is. May be in next time... ”Only the wisdom of Kabbalah teaches us how to really love, really bestow. “ I don’t feel you know what you are talking about. I agree Kabbalah is very deep and complex teaching; however, your first statement tells me you are not familiar with this science. I highly recommend starting here www.kabbalah.info

And what about people who go from 4 to 1, loving their enemies first, then sucking up to the foreigners, but hating their country and themselves.

...Yitzhak Frankenthal -Frankenstein "In the velvet darkness of the blackest night Burning bright, there's a Arafat the star No matter what kind of self hater you are. There's a light over at the Frankenthal Place There's a light burning in the fireplace There's a light, light in the darkness of Frankenthal's life." Lyrics from the movie

when he states: '" Only after years of Kabbalah studies, you can start to comprehend the deep meaning of mitzvoth "... I don´t think we need to study for years the Kaballah to understand the simpleness of miztvoth. I think it is much a matter of paying attention on our daily experiences and profiting them,even (or mostly) when they are suffering experiences ,and let these experiences transform us for better. I think it is a matter of imerging(deepen) in our experiences, with the will of learning from them,not being scared of them or revolting with them. I think it requires humbleness. We have to accept our sufferings as the way G´od is trying to teach us something;and our happiness as the result from our understanding. We simply have to pay attention. It is first our own improvement that must be accomplished and next the other stages Rabbi Gafni mentions,I guess. I believe Israel is the Center,from where we must apprimorate our selves as a People and spread it out. Aprimorate In social matters,enviromental matters,justice matters,tecnological matters,ethical matters,everything! Only when we accept that we have to love and perfectionate ourselves,and respect ourselves,and recognize and accept our GREAT GIFT, and start aplying it,is when we will start really benefiting the whole world and being loved for them as an exemple,and keep loving them too-as we already do,but are not recognized yet. In other words:we can not waste our great potencial,we must aply it. and it doesn´t require any complex set of studies(of course ,it helps a lot!)but just aply our Goodneess and Humility in order to learn from our mistakes an improve ourselves so.

Love, in the fullest extent to which it may be expressed, requires the full- est embrace of humility, where we acknowledge the huge degree nat- ure and nurture bind us inherently. Basically, we are not in control, to the extent we believe and neither is our neighbor. Blame and shame will not work as most of us, who in our regressive states undermines us; but when we can do so with righteous {vs. self- righteous} love and understanding. But, with the world state of hate and revenge, we may be left with--as the Rev. Martin Luther King said "to ask me to forgive and love my enemies is difficult to do," "the best I can often do is to pray for his redemption."

I know far too little about Tanakh and commentaries to feel free to debate religious issues with a rabbi. Having said that, I note that the argument about "stages" in this column does not seem to be based in religion - at least not obviously Judaism. It begins with "Love your neighbor" from Leviticus, which would seem to be the book of Torah that is most clearly directed to Jews as a separate community, law that is to regulate Jewish life. If it is meant to apply in an undifferentiated manner and at the same time to all, including sentient animals, why would the injunction be in Leviticus? What's more, the text in translation (Chumash, Stone Edition) is "You shall not take revenge and you shall not bear a grudge against the members of your people; you shall love your fellow as yourself -- I am HASHEM." I do not know if this translation is the best, but the reference to "your people" is also in the King James (in case anyone cares). How can one read "your people" and not see this as being at least primarily meaning "fellow Jews"? To read the words "your people" as not being restrictive is to make the words meaningless. One does not read a piece of law this way. Finally, as there is discussion of Kabbalah, I will quote from Rectifying the State of Israel by Rabbi Yitzchak Ginsburgh (omitting footnotes): "From the first emotion of the heart, chesed, emerges the second--gevurah ("might"). Absolute love for every Jew and for the land gives rise to the firm conviction and strength to rid the vineyard of its thorns, that is, of any threat to the Jewish people and its land, within its borders or without. With the clarity of da'at pointing the way--giving us the recognition of the essential difference between Jew and non-Jew--it becomes clear that whenever non-Jews threaten Jewish life and the Jewish presence in the Land of Israel (even indirectly), the source of the threat must be eliminated, as Jewish law dictates."

After writing my last response, I did some thinking. Loving your neighbor was not only in Matthew (NOT "Mathew"), but in Luke & Mark as well. Very clearly, Jesus harped on the theme. Now I, of course, think of Jesus as a brilliant but misguided rabbi. Still, one has to think that he was familiar with Judaism as it was practiced then in a way that Rashi and Rambam could not be. Why would Jesus focus so much on plucking this particular phrase out of Leviticus? Might it be because he wanted to GENERALIZE it? If so, does it not follow that he considered it particularized in Judaism?

I think that they all understood the meaning, and understand to day, but are making a loophole in God's law. In other words they are only serving God in word only, and not action.

I think that this guy just wants to make the Catholics look bad because it was Catholics who helped Jews all over Europe scape and b/c our past and current popes spoke against the Nazis. Also, how the Catholics view the Jews as our brothers and sisters.I think that make perfect sense

loving your neighbor and the definition of neighbor is a great topic, but not a new subject. the context in the article that the christian concept of this was based on a superficial reading jewish source or that it only applies to those with the same values, beliefs and dogmas, is an incorrect concept of Jesus. Jesus was asked this exact question of , "Who is your neighbor"? in Luke 10:25-37, by an expert in Moses' teachings. He tells a story of a person who was beaten and robbed lying on the side of the road, a priest, a levite and a samaritan all see the person in need. The samaritan is the only one who stops, helps, pays for and takes care of the person, Jesus asks, "so then which one is his neighbor?, the expert in Moses' teachings answers, "the one who was kind enough to help him" Jesus says, "now go and imitate this example". He goes further in Matt 5:38-48 to say that even the tax collectors of his day love those who love them back and that we should love our enemies, because God let's the sun rise on all people whether good or evil, if we want to be perfect like God the Father, we must love all people, not just those like us or who love us back. This issue of struggling to love people, whether relative or other people groups, is not a christian or jewish problem, it's a human nature problem. I noticed that the crusades and catholics were referenced, but not Israel vs the tribe of Benjamin in Judges ch 20, Joshua destroying Jericho, except the prostitute Rahab in Joshua 6 & Saul wiping out the Amalekites, except Agag in 1 Sam 15. These instances inlcuded relatives vs relatives and various other people groups, women and children were also killed. All people in the corruption of human nature have the potential to hate their "neighbor". All these instances both in the article and in the OT were people who believed that God told them to kill these people. If God said love your neighbor, then did he later tell them to kill them? Or were these people thinking that God said it? Only through the love and Spirit of God, working on the inside of people's hearts, bringing transformation, can people truly love others, especially those who don't love us back. Let's not assign the human condition to certain people groups. Jesus was Jewish and taught obedience to Moses' teachings, not on a superficial level and this is nothing new, just as the human nature and corruption of it, by choice is nothing new. God is love and the goal is to be like Him, loving all people, not just jews or christians or whatever people group you choose.

Does the author of this piece recognize the Jews as a "chosen people"? I agree that, in many ways, leading an ethnocentric life and a life centered on tikkun olam are mutually exclusive propositions. However, I get the distinct sense, having read other works by Mr. Gafni, that this movement does not see the Nation of Israel as a wholly unique, "chosen" population (which is a fundamental principle of the Torah, any way you read it).

Mordechai Gafni has officially been fired from his organization Bayit Chadash, 3 women have filed complaints against him to the police for sexual and psychological abuse (one of the cases was rape), 5 women have given depositions to the lawyers, 10 women have said that they have been sexually involved with him in the past few years (students & staff), and his whole community has been notified and agrees with the action that has been done. At this stage Avraham Leader and Jacob Ner David are writing formal letters to send out to all of the people that have supported him in the past, letting them know that Rmg is indeed sexually and psychologically dangerous. They will also write letters to every institution where he teaches and let them know the situation.

I will not deal with Rabbi Gafni's alleged crimes. But I will quote his own view of Judaism: "Rabbi Gafni serves on the spiritual advisory council of Aleph: Alliance for Jewish Renewal, a national organization based in Philadelphia; leds retreats at Elat Chayyim, a Jewish Renewal center in the Catskills; preached frequently at the Stephen S. Wise Temple in Los Angeles; and founded Bayit Chadash ("new home"), a New Age Jewish community in Israel that he said strives "to restore the spark of holy paganism." http://www.theawarenesscenter.org/Gafni_Mordechai.html I certainly don't consider any old sexual abuse/assault center very believeable. In the US, it would likely be led by man-hating lesbians (sorry, but this is just true). But it's hard to recover from this "paganism."

Rabbi Mordecai Gafni's Open Letter To my holiest friends, I want to say I understand I have made grave mistakes. I made choices that clearly hurt people I love. I am infinitely saddened and profoundly sorry for the pain I have caused. I take full responsibility for all the pain I have inflicted. Clearly all of this and more indicates that in these regards I am sick. I need to acknowledge that sickness and to get help for it. That is what I am doing in this letter. I want to state clearly and unequivocally that I now recognize that I am sick in these ways and I am committed with all of my energy to check myself into the appropriate programs that will get me healing on this. I have already turned to a leading figure to guide my treatment program and am entering treatment immediately. want to enter into the most appropirate healing process with both myself and where appropirate with the others involved. I promise you from the bottom of my heart and in the name of everything that is holy, I am taking this crisis with utmost seriousness. I am making healing the number one priority of my life. I must act now to discover what led to me to make these damaging choices that hurt people I care about, hurt my community, and hurt the people who have supported me for years in building Bayit Chadash. In light of all that has happened I am leaving all of my rabbinic teaching capacities. I am looking now, together with a professional team, for in-house treatment centers where I can go and learn about what led me here, where I can grieve for all the pain that I have caused, and where I can heal so that this never happens again. I apologize with all of my heart and soul to everyone. With love and pain beyond words, Mordechai