Love in Biblical times

• The concept of love in the biblical era (and long after) was not what we refer to as love today. The love of today is like a flame that ignites in you – often it is ignited in and through the body, but, on occasion, for those that are blessed, it ignites their soul, and may they have a happy union forevermore. That flame needs constant nourishment, constant attending too, else it will run out. With the burdens and responsibilities of adulthood, and parenthood, and perhaps numerous other responsibilities, often the humus of life causes this flame to die out.

• Thus the biblical (and modern orthodox) concept is one of duty and upholding of traditions and community values, morals and practices. For without those things, there is no community, and to call oneself a Jew (or a Christian, Moslem, Hindu, Buddhist, etc.) in those circumstances is meaningless, unless one adheres to the traditions as handed down through the Fathers and Sages, may their names be blessed, of our tradition.

• On a personal level it consists of personal honour and respect. Treating one another with dignity, and acknowledging the person who you are to build a union with, a union that will be strong enough to be a shelter to our children (and widows, our destitute and the proselyte).

• This line is a line from the Song of Songs 6:3. Plainly this is a love song. However, as it has been included in the Holy Book, which is a guide to a deeper relationship with G-d, one could ask, where is G-d in this poem? And our sages came up with some lovely perspectives.

• One is, that I can only love the Divine in another – what we would call a soul connection, or twin-flame. It is known as the בשׁירת, b’shirt, the beloved, or the help that opposes. Thus the beloved is not the one who submits and supports you unconditionally, but rather the one who stretches you to the very limits of your being, challenging you to be a superior version of your previous self.

• This is what the Shekhinah is constantly doing to us too, because He loves us, as we are all His children, and, in His care.

• Another perspective is that the only one I can truly love is the Shekhinah, G-d’s Divine Presence, the Immanent Divine Aspect (Partzuf). For anything that exists in this finite realm that I might love, will change and eventually die. Only the Infinite Source of everything cannot die, and thus, the only “infinite” love possible is for the infinite being. You know, when you say I will love forever, it means, at the very most, for the rest of my life. Else it could disappear one night as mysteriously as it appeared on that day that you first realised “I love” him or her or it.

• Here we touch on the deeper meaning of the above line. The statement is a duplex statement. It is speaking of a union between to souls. As I am to you, you will be to me, is the balance necessary between two souls. In other words, if you are good to me, and allow me to be myself, and experience my own joy as well as sharing with you, I will respond in kind. If you are unkind, or curse me without any cause, or demean me to aggrandise yourself, I will respond in kind, for “I am to my beloved, as my beloved is to me”.

• This is the line that most eloquently speaks of an active universe, one that responds to us. Now, we know it responds to what we do, and how we behave. But only lately are many beginning to understand that it also responds to how we feel—let alone the effect our thoughts have on our feelings and our world. This is the multifaceted realm of the Immanent G-d, Shekhinah.

• It speaks too of Karma. For every action there is a reaction. As well as being a version of the famous, “Do unto others…”, eventually becoming “love thy neighbour… as thyself”—where, once again, we encounter the modern meaning of the word love, rather than the Biblical one, which is closer that of duty and respect, honour and dignity.

• Love is a form of service, not a feeling that moves like waves on the ocean.

Heart - לבב

The heart is referred to a number of times in the parasha Ki Tavo. It is interesting to note that the heart is often the organ of feeling, as in “afraid in your heart” or “your heart is afraid”. There is intelligence, an “awareness” or consciousness as well, from the phrase “know in your heart”. We use it to this day. You will know in your heart what the correct thing to do is.

Love G-d with all your heart and all your soul.

• n28:16] וְשָֽׁמַרְתָּ֤ וְעָשִׂ֨יתָ֙ אוֹתָ֔ם בְּכָל־לְבָֽבְךָ֖—observe and fulfill them with all your heart. This is love in service.

• n28:47] בְּשִׂמְחָ֖ה וּבְט֣וּב לֵבָ֑ב—happiness and gladness of heart. This infers the inner man, his mind, will, heart and soul—and the path to understanding.

• n28:65] לֵ֣ב רַגָּ֔ז—a trembling or quivering heart. A heart that is not at rest.

• n28:67] [מִפַּ֤חַד לְבָֽבְךָ֙ אֲשֶׁ֣ר תִּפְחָ֔ד]—because of the fear in your heart which you will experience.

• n29:3] לֵב֙ לָדַ֔עַת—a heart to know.