The Unique Mitzvah of Ahavas Yisroel

Most Mitzvahs are expressions of a specific act of concern, compassion and love, to a specific person.
But the commandment to love a fellow Jew, is to love EVERY Jew.
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There are those parts of our lives and our existence, that give us our individuality. These are the things, that make us different, from one another.

But the Mitzvah of loving our fellow means, being able to focus on those things that, rather than separating us, actually make us one. Once we discover, that one thing, which is universal to us all, we are then in a position, to truly love our fellow.

What all Jews have in common, is the part of G-d, that He breathes into each person, ones Neshamah (soul).
Because G-d has placed a part of Himself in every Jew, we are capable of loving every Jew.

That which makes one person Jewish, is exactly the same, as that which makes every other Jew Jewish. If one loves ones essence, then one can love every Jew, because of their essence; this being true brotherly love. Therefore, a person’s will deeply feel, what is happening to another person.
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The Alter Rebbe wrote, that one’s view of another person, depends on how one views oneself. If one views only what makes one different from another person, (the external, limited, human, physical condition), then one is incapable of loving.

Not only can’t he love every Jew, he can’t love anybody. Because the most important thing to him is, what makes him different (looks, money, talent, refined, stylish clothing, etc.); this will separate him from everybody.

Focusing on differences, separates people. The only way to be capable of loving, is by seeing through, what makes one different and separate. And only seeing, that which is shared, with everybody else, the truly human part: -- the Neshamah, the soul.
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An animal soul, means a selfish soul. It has no interest in helping anybody else.

If one’s animal being, ones ego, is most important; then this person is separated from everybody else in the world. Nobody shares ego concerns; and if those are the things that are important to the person, then he’s all alone. He is incapable of loving -- except for an ulterior motive.

But when the soul, which we all have in common, is emphasized; this feeling opens the person up to every other Jew. Then we become one people; and it’s literally possible, to love every Jew.
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1. First, we have to love our fellow Jew, even if we’ve never seen him. We don’t have to share any experiences, we don’t have to share anything at all beyond the fact, that he’s Jewish. That in itself should be enough, to create a bridge and a bond, between one Jew and another.

2. The second teaching is, that we have to love the wicked, along with the righteous. Since we love a Jew, because he’s Jewish, and not because he’s righteous; then we love the Jew who is wicked, as well, with no exceptions.
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To illustrate the point, you find that people who dress in the orthodox style, who happen to venture outside of their community, make other people very uncomfortable. But many people dress in very strange ways.
You see people of different religions, who dress outlandishly. And yet, they walk up and down the streets, and nobody pays any attention. But, should a Jew dressed in Chassidic garb, with a fur hat and long silk coat, walk into a non-religious section, he gets angry stares. Why? Because he’s dressed funny!

Why is his dress any more funny or strange, than the dress of anyone else? It’s not, it’s just that the other person is a stranger; and therefore he can dress however he wants.

When a Jew dresses strangely, then every Jew feels it. Even though a fellow Jew, doesn’t eat the same food, or even act or believe the same, yet, if he dresses differently, it makes us uncomfortable. Because he’s a fellow Jew, and Jews are not strangers to each other.

The true bedrock of loving a fellow Jew is, that one Jew cannot disassociate himself from another, no matter how much he would like to.
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A person can admit his own faults, and see them very clearly, and even talk about them publicly. Yet, if another person would point out those weaknesses, the first person would be insulted and very hurt.

Why can one honestly admit to a fault within himself, yet that same person becomes offended when it is pointed out to him?

The difference is, that when one sees his own faults, it is within a certain context. Having assured himself of being a worthwhile creature, a person can proceed to search out his faults. Even talking about them to others, doesn’t do any damage.

But when somebody else sees the faults, it’s not necessarily within that framework, of already knowing that the person is a worthwhile human being.

We are concerned, that any personality flaw, suggests total insignificance. We fear criticism, only because we’re afraid, it might lead to rejection. Were it not for that we would be very comfortable, hearing and accepting criticism.

The “thing," is seeing another person’s fault, without first recognizing his worth. That’s what we hate, and what we shouldn’t do to others.
Another person’s fault, offers us the opportunity to improve, it shows us something in ourselves, that we are not seeing.

Therefore, we are indebted to the other person, for helping us to grow and improve.
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The Lubavitcher Rebbe once said, that when talking to another Jew, you have to realize, that every Jew, is an only child to G-d, the King of Kings.

Therefore, when you talk to another Jew, you have to keep in mind, whose child this is; even if he doesn’t behave like the child, of the King of Kings, you have to remember, who his Father is.
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In pursuing the Mitzvah of loving our fellow Jew, we start with the awareness, that every Jew is a piece of G-d. And if that piece of G-d, is not evident, then it is our job to reveal it. We need to help that person discover, his own G-dliness.

Bringing ourselves together, being able to see past externals and faults, to be aware of the Neshamah of a Jew; is what heals the wounds and separation of Exile, (of us from each other, and from G-d), and brings Moshiach!