23 Apr 2026 Kedoshim 5786: Loving Another Like Yourself

With the reading of Parshas Kedoshim, the Torah presents one of the most well-known and foundational mitzvos in all of Torah – the commandment to love one’s fellow as oneself.

The pasuk teaches: לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵֽעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י ה, You shall not take revenge nor bear a grudge against the members of your people; you shall love your neighbor as yourself (Vayikra 19:18).

This mitzvah stands at the heart of Torah life. It governs how we relate to others, how we build relationships, and how we create a society rooted in kedusha.

And yet, its implementation is far from simple. Chazal emphasize the centrality of this mitzvah. Rabbi Akiva famously teaches that this is a klal gadol ba’Torah – a great foundational principle of the Torah (Quoted by Rashi to Vayikra 19:18). It is not merely one mitzvah among many, but a guiding framework through which much of Torah is understood.

At the same time, the Gemara teaches us a painful historical reality. In Yevamos 62b, Chazal recount that the students of Rabbi Akiva – twenty-four thousand talmidim – died during the period between Pesach and Shavuos because they did not treat one another with proper respect.

How are we to understand this?

These were not ordinary individuals. These were the students of the very sage who proclaimed that “וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ” is a foundational principle of the Torah. And yet, despite their greatness in Torah, there was a deficiency in their interpersonal conduct.

This juxtaposition is deeply striking.

It teaches us that mastery of Torah knowledge alone is not sufficient. The way we relate to others – the sensitivity, respect, and care we show in our interactions – is itself a central measure of our avodas Hashem.

To better understand what this mitzvah demands of us, Rav Samson Raphael Hirsch offers a profound and clarifying insight.

He explains that the Torah does not say וְאָהַבְתָּ אֶת רֵעֲךָ כָּמוֹךָ – which would imply loving the other person’s personality exactly as one loves oneself. Such a demand would be unrealistic, as genuine emotional affinity cannot be commanded toward every individual.

Rather, the Torah says וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ. The focus is not on the personality of the other, but on all that pertains to his life – his circumstances, his wellbeing, his successes and his struggles. To love one’s fellow as oneself means to seek his welfare as one seeks one’s own. It means to rejoice in his happiness as if it were one’s own, to feel his pain as if it were one’s own, and to act to advance his wellbeing with the same concern and care that one has for oneself.

This is a definition of love that is both demanding and attainable. It does not depend on emotional closeness or natural affinity. It is not limited to those with whom we feel connected. Rather, it is rooted in action, perspective, and responsibility.

And most importantly, it is rooted in the conclusion of the pasuk: אֲנִי ה. Rav Hirsch explains that this mitzvah is grounded in our relationship with Hashem. Every human being is created in the image of Hashem. Every person is part of the Divine plan and carries a unique mission in this world.

To love others, therefore, is not merely a social ideal. It is an expression of our ‘אהבת ה. By caring for His creations, we demonstrate our love for the Creator (Commentary of RSRH to Vayikra 19:18).

This idea sheds new light on the tragedy of Rabbi Akiva’s students. Their failure was not in Torah study, but in the application of Torah to interpersonal conduct. A lack of proper respect for one another reflects a deficiency in living out the principle of וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ.

It is not enough to understand this mitzvah intellectually. It must shape our behavior – in speech, in action, and even in subtle interactions.

In our own lives, this mitzvah challenges us in very practical ways. How do we respond to another person’s success? Are we genuinely happy for them, or do we feel jealousy? How do we react to another’s difficulty? Do we turn away, or do we feel a sense of responsibility to help? How careful are we with our words, our tone, our sensitivity to others?

The mitzvah of וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ calls upon us to step outside of ourselves and to see the world through the eyes of another. It asks us to expand our sense of self, to include the needs and experiences of those around us.

This is not easy work. It requires awareness, effort, and constant refinement. But it is precisely this avodah that builds a society of kedusha. Parshas Kedoshim begins with the call: קדושים תהיו – You shall be holy! Holiness is not achieved only through ritual or private devotion. It is achieved through the way we live with others – through kindness, respect, empathy, and love.

When we strive to fulfill וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, we bring kedusha into our relationships, our communities, and our world.

May we merit to internalize this foundational mitzvah – not only in thought, but in action. May we learn to rejoice in the good of others, to share in their burdens, and to seek their welfare with sincerity and care.

And in this merit, may we strengthen the unity of Klal Yisrael, repair the shortcomings of the past, and bring ourselves closer to the ultimate geulah, speedily in our days.

בברכת בשורות טובות ושבת שלום,

Michal