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AFAIK, out of more than 200 transitive uses of the word לאהב in the Tanakh, only two close to each other in Lev 19 .18: "לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃" and 34: "כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ כִּי־גֵרִים הֱיִיתֶם בְּאֶרֶץ מִצְרָיִם אֲנִי יְהוָה אֱלֹהֵיכֶם׃" use the form "להאוב ל" (somewhat probably similar to "to love to").

What is this special form, why is it used in those two cases, does it have any connection with loving "as yourself", and why isn't it used with nearby prohibitions, like "לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ"?

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Haamek Davar (to Deut. 6:5) explains that "to feel and act with love" is with את whereas "to act with love" alone is with ל־‎.

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  • What's the difference? Can you act "without feeling"?
    – Al Berko
    Commented Sep 6 at 10:29
  • Any idea how the Netziv is able to argue on an explicit Rambam in the Sefer Hamitzvot Positive 206 (and negative 302) and MT Hilchot Deot 6:3?
    – Rabbi Kaii
    Commented Sep 15 at 17:11
  • I haven't seen the Rambam you're pointing to, @RabbiKaii, but am surprised to learn that he deals with p'shat in pasuk in those works. But if so, shrug, many are the times an acharon explains p'shat in pasuk differently from a rishon. Edited to add: I checked Deos and it seems entirely to agree with this answer if indeed it's talking about p'ahat. It says one must love and gives examples that are actions, not emotions.
    – msh210 ♦
    Commented Sep 15 at 21:19
  • @msh210 please ping me when responding. It says מִצְוָה עַל כָּל אָדָם לֶאֱהֹב אֶת כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּגוּפוֹ (not trying to beg the q). The whole conversation of this topic is involved, but it's clear from Sefer HaMitzvot that he holds it must be feelings based. See also Shoresh 9. I understand that Rabbonim can argue with previous authorities, but its usually because they have a basis to do so (e.g. another Rishon), rather than just their own personal take on the issue. That's why I asked, but if you don't know that's ok, it's not like it's on topic here, I was just curious
    – Rabbi Kaii
    Commented Sep 16 at 13:02
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Bechor Shor explains that ואהבת את רעך כמוך would imply you're obligated to value others as entirely equal to yourself, when in fact the Torah obligates you in self-preservation before saving another. Rather, the passage is teaching the Golden Rule, that you should treat others as you would want to be treated by them. The phrasing לרעך indicates that it's about interpersonal behavior: You should [act with] love towards your fellow.

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  • Does it apply to "ואהבת את ה"א"?
    – Al Berko
    Commented Aug 30 at 7:32
  • Does what apply? The inference here is based on כמוך. That's why ואהבתם את הגר doesn't imply equal priority. But love of Hashem is in another class altogether: אפילו נוטל את נפשך.
    – shmosel
    Commented Aug 30 at 10:09
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Several commentators suggest that the distinction is between loving the person (את) and loving things or attributes relevant to the person (—ל).

E.g., Ibn Ezra: ״כמשמעו שיאהב הטוב לחברו כמו לנפשו״. "Just as it implies: that one should love that which is good for his colleague as one would that for oneself."

My reading is that Lev. 19:18 is part of a section dealing with interpersonal behaviour and with the rights of others. For instance, 19:9-10 command farmers to leave harvest gleanings and the corners of their fields for the poor; 11-12 forbid theft, fraud, and oppressive conduct; and so forth. In this context 19:18 addreses itself to people who might "take revenge" and breach someone's rights, or "begrudge" by failing to vindicate them: don't be like that; love their rights as your own.

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    Welcome to MiYodeya Joe and thanks for this first answer. Since MY is different from other sites you might be used to, see here for a guide which might help understand the site. Great to have you learn with us!
    – mbloch
    Commented Aug 30 at 2:35
  • Thank you, can you elaborate on "loving things or attributes relevant to the person (—ל)" please?
    – Al Berko
    Commented Aug 30 at 7:18
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Malbim gives the following explanation. The translation in Sefaria is way off. Here's my attempt.

וגם פעל "אהב" תקשר תמיד עם "את" ופה נקשר עם למ"ד וכן לקמן (יט, לד) "ואהבת לו כמוך". ויש הבדל בין מלת "את" שמורה על הפעול ובין שימוש הלמ"ד שמורה ההגעה אל הדבר כמו "ונתן את מלכיהם בידך" – הוא הפעולה בגוף העצם, "ונתן לו" – הוא ההגעה לידו. וכן תמיד. אמנם כבר גדר זה הלל הזקן (שבת במה שלימד להגר כל התורה כולה על רגל אחד) מה דעלך סני לחברך לא תעביד שאהבה זו הוא הפך השנאה, שיראה להגיע לחברו מה שרוצה להגיע לעצמו, הן מן התועליות, הן משמירת הנזק. שישתדל בכל אשר הוא לתועלת חברו, הן לבריאות גופו, הן להצלחת נכסיו, בכל אשר ישתדל לעצמו. וכל שכן שלא יגרום לו דבר אשר רוצה למנוע מעצמו. וזה מציין בשימוש הלמ"ד שמורה ההגעה לחברו שירצה לחברו מה שירצה לעצמו.

And also the verb אהב - to love is always tied with the the word את and here it is tied with ל and also later in 19:34 – you should love him לוֹ - like yourself.

There is a difference between the (usage of the) word את, which quantifies action of the subject, and between the use of ל which specifies (the result of placing of the) noun. For example, if Devarim 7:24 were written with additional את, as וְנָתַ֤ן אֶת־מַלְכֵיהֶם֙ בְּיָדֶ֔ךָ - “And He shall deliver את their kings into your hand…” – that would be an action by the subject (Hashem) himself (involving his wisdom, etc.), however וְנָתַ֤ן ל֖וֹ – “and he gave him” that is a description of physical placement into his hand.

That is a reference to the threshold which Hillel the elder coined in Shabbos 31a: That which is hateful to you do not do to another; (that is the entire Torah, and the rest is its interpretation), i.e. that (at the minium) love is the opposite of hate. That one seeks to provide for the friend what one desires to be provided with oneself, either with benefits or protection from harm. That one should strive in everything that is to the benefit of the friend, whether it is health of the body or success of his assets – in everything that one strives himself. And more so, do not cause him anything that one wishes to avoid himself.

And that minimal threshold is indicated in the usage of the ל which specifies everything one provides for the friend, or wishes to be provided for the friend - anything that one wishes for oneself.

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  • +1 Thank you. Does he explain the love for Ger in the same way? Did he practice this kind of "loving for your fellow"?
    – Al Berko
    Commented Aug 29 at 21:59
  • @AlBerko Yes, I think he does. It does not have ל, but has אֶת. sefaria.org/… ואהבתם, וע"כ אני מצוה אתכם לאהוב הגר כדי שתדבקו במדותי, כי כן נהגתי עמכם בהיותכם גרים בא"מ: I.e. we can fully relate to difficulties of being a stranger and treat a ger much more than a bare minimum, so that the ger would get attached to proper middos.
    – Y DJ
    Commented Aug 29 at 22:29
  • No, I meant 19:34 - "כְּאֶזְרָח מִכֶּם יִהְיֶה לָכֶם הַגֵּר הַגָּר אִתְּכֶם וְאָהַבְתָּ לוֹ כָּמוֹךָ"
    – Al Berko
    Commented Aug 30 at 7:30
  • @AlBerko this one means that the love given to a ger should be the same as to other Jews (not less). The bigger difficulty is the verse in Devarim as I explained.
    – Y DJ
    Commented Aug 30 at 15:38
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The plain meaning for both is the same, both mark the determinate noun in the accusative, meaning the direct object of the verb. It doesn't always, but when do they both mean the same, ל seems more common in דברי הימים עזרא נחמיה

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