Dr. Chaim Y. Botwinick
Ahavat yisrael is defined as “love for a fellow Jew. “Ahavat chinam on the other hand, is defined as baseless or unconditional love for acheinu bnai yisrael.
These two critically important obligations are central to our Jewish values and commitment. To be sure, as a Jewish people, we continuously seek to achieve, model and replicate these core values as an integral part of our lives.
According to many commentaries, meforshim and Torah scholars, Ahavat Chinam may be far more difficult or challenging to achieve than Ahavat Yisrael for several obvious reasons.
Acts of ahavat yisrael ebb and flow and can be dependent upon a particular set of circumstances, relationships and/or conditions pertaining to ben adam l’chavero (between people).
For example, love for a fellow Jew (Ahavat Yisrael) can be greatly dependent upon the circumstances or the interaction between specific people or groups of people.
The concept “loving your fellow Jew” stems from the Torah’s commandment “v’ahavta l’rayacha kamocha (Leviticus, 10:18) “Love Your Neighbor as Yourself” – a foundational principle in the Torah and throughout Judaism.
Another corollary is to treat others as you would want them to treat you.
Ahavat chinam, on the other hand is understood as baseless or unconditional love in Judaism and is a principle of loving others without any preconditions, judgment or personal gain. In fact, it is viewed as the purest most sincere level of ahava for a fellow Jew towards another.
It is noteworthy to point out that ahavat chinam serves an antidote to sinat chinam (baseless hatred), which as we know, was the cause for the destruction of the second Beit HaMikdash.
Moreover, it involves exhibiting compassion, giving the benefit of the doubt, and acting with kindness towards one another, irrespective of the relationship. Indeed a very specific, focused and uncompromising concept and perspective, representing the highest and deepest level of ahava.
Based on these definitions, it stands to reason that achieving a level of ahavat chinam may be far more complex, challenging and difficult than striving for ahavat yisrael.
As we drill down a bit deeper, I can vividly recall a phrase which my high school Rosh HaYeshiva would repeat to us when addressing our class regarding this topic.
He emphasized the differences between the two by stating that ahavat yisrael is derived from the heart, while ahavat chinam is from our soul; meaning that ahavat chinam is a more deeply embedded state to achieve and maintain than ahavat yisrael.
These differences may appear to be very obvious and exemplify and magnifying the profound depth and meaning of ahavat chinam.
The Relationship to Achdut
As I have indicated on numerous occasions and throughout many of my posts and articles, achdut never takes place in a vacuum. In fact, true achdut may be the result or outcome of communal challenges and obstacles and represent an intrinsic willingness and motivation to stand together as a unified Jewish community and as one people and as one united nation.
Whether one subscribes more to the importance or value of ahavat yisrael or ahavat chinam, the undeniable common denominator is that they are both essential in order to achieve true and sustained levels of achdut bnei yisrael
So what are the sources for the importance of ahavat israel and ahavat chinam leading to achdut?
Several examples are as follows:
According to the Rambam “we are obligated to love every single fellow Jew as ourselves”, as the Torah states, “Love your fellow man as yourself”. Therefore, we must care about one another’s personal welfare, financial stability and viability, to the same extent we would ourselves. In addition, we should do everything on our power to insure another person’s well-being and his/her dignity. In fact, it states in Hilchot Daios, (6:3) that a person who derives honor from humiliating or embarrassing someone else, loses his share in Olam Haba (the world to come).
The great Baal Shem Tov is reported as saying that loving your fellow man as yourself is best exemplified when you have many faults and nevertheless you still love yourself….. and that is how one should feel towards a friend. “Despite his faults, love him” (Likutai Avraham, p.221).
There is also reference to the tremendous wisdom and words of the Chofetz Chaim who is reported to have advocated for unconditional love and respect for another person by urging us to only speak positive about people; and if there is nothing positive to share, than its best that one remain completely silent.
Finally, to love ones fellow man as yourself is not merely a lofty ideal devoid of practical significance, but rather, a Torah commandment with specific obligations and restrictions, (Sridai ish , vol 4, p. 343).
Additional aspects of ahavat yisrael and ahavat chinam and their relationship to achdut, can be seen by the manner in which achienu bnai yisrael disagree with one another.
As an example, the current societal debate and conflict in Israel regarding the induction of yeshiva students into the IDF has recently resulted in violent and harmful demonstrations.
I am not advocating a position regarding this issue one way or the other. But I am strongly condemning the manner in which opposing groups violently disagreed with one other in the streets of Yerushalaym……for the entire world to witness.
It is not only a chillul HaShem, antitheses or the complete opposite of ahavat yisrael and ahavat chinam leading to achdut, but it rather challenges us and even sets us back as an am kadosh, ohr lagoyim and a mamlechet kohanim.
On a more positive note, all of us can achieved achdut by demonstrating a level of ahavat yisrael and ahavat chinam, by engaging in the following mitzvot:
- Helping one secure employment and a livelihood;
- Working to bring about communal shalom bayit
- Providing hospitality, security and shelter to those in need;
- Doing everything in one’s power to never embarrass or humiliate a fellow Jew; and
- Proactively reaching out to a fellow Jew irrespective of the person’s observance or commitment to Judaism.
These are just a select few of the activities and mitzvot at our disposal in order to promote, advance and celebrate achdut through ahavat yisrael and ahavat chinam.
Friends, the power of ahavat yisrael and ahavat chinum is significant and profound.
It can change and transform the condition and status of individuals, families and the state of our Jewish communities. But above all, it can help all of us and acheinu bnai yisrsel fulfill a sacred obligation, commitment and mission in order to hasten the coming of the Geula.
May HaShem bless all of us with the ability and capacity to express both ahavat yisrael an ahavat chinam in a world which is thirsty and yearning for both.
About the Author
Dr. Chaim Botwinick is a senior executive coach and an organizational consultant. He served as president and CEO of the central agency for Jewish education in Baltimore and Miami; in addition to head of school and principal for several Jewish day schools and yeshivot. As an Influencer, he has published and lectured extensively on topics relating to education, resource development, strategic planning and leadership development. Dr. Botwinick is co-director of LEV Consulting Associates and is producer and host of the Chinuch Horizons podcast.
