בָּרוּךְ אַתָּה ה' אֱלהֵינוּ מֶלֶךְ הָעולָם אֲשֶׁר קִדְּשָׁנוּ בְּמִצְותָיו וְצִוָּנוּ לַעֲסוק בְּדִבְרֵי תורָה:
Blessed are You, Lord, our God, Ruler of the Universe, Who has sanctified us with Mitzvot and commanded us to immerse ourselves with words of Torah.
(ד) אֶת־מִשְׁפָּטַ֧י תַּעֲשׂ֛וּ וְאֶת־חֻקֹּתַ֥י תִּשְׁמְר֖וּ לָלֶ֣כֶת בָּהֶ֑ם אֲנִ֖י יְהוָ֥ה אֱלֹהֵיכֶֽם׃ (ה) וּשְׁמַרְתֶּ֤ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י אֲשֶׁ֨ר יַעֲשֶׂ֥ה אֹתָ֛ם הָאָדָ֖ם וָחַ֣י בָּהֶ֑ם אֲנִ֖י יְהוָֽה׃ (ס)
(4) My rules alone shall you observe, and faithfully follow My laws: I the LORD am your God. (5) You shall keep My laws and My rules, by the pursuit of which man shall live: I am the LORD.
(א) את משפטי תעשו. אֵלּוּ דְּבָרִים הָאֲמוּרִים בַּתּוֹרָה בְּמִשְׁפָּט, שֶׁאִלּוּ לֹא נֶאֶמְרוּ הָיוּ כְדַאי לְאָמְרָן: (ב) ואת חקתי תשמרו. דְּבָרִים שֶׁהֵן גְּזֵרַת הַמֶּלֶךְ, שֶׁיֵּצֶר הָרַע מֵשִׁיב עֲלֵיהֶם לָמָּה לָנוּ לְשָׁמְרָן? וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶם, כְּגוֹן אֲכִילַת חֲזִיר וּלְבִישַׁת שַׁעַטְנֵז וְטָהֳרַת מֵי חַטָּאת, לְכָךְ נֶאֱמַר אני ה', גָּזַרְתִּי עֲלֵיכֶם, אֵי אַתָּה רַשַּׁאי לִפָּטֵר (יומא ס"ז): (ג) ללכת בהם. אַל תִּפָּטֵר מִתּוֹכָם, שֶׁלֹּא תֹאמַר לָמַדְתִּי חָכְמַת יִשְׂרָאֵל אֵלֵךְ וְאֶלְמַד חָכְמַת הָאֻמּוֹת (ספרא): (א) ושמרתם את חקתי וגו'. לְרַבּוֹת שְׁאָר דִּקְדּוּקֵי הַפָּרָשָׁה, שֶׁלֹּא פֵּרֵט הַכָּתוּב בָּהֶם; דָּבָר אַחֵר לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים וּשְׁמִירָה וַעֲשִׂיָּה לַמִּשְׁפָּטִים, לְפִי שֶׁלֹּא נָתַן אֶלָּא עֲשִׂיָּה לַמִּשְׁפָּטִים וּשְׁמִירָה לַחֻקִּים (ספרא): (ב) וחי בהם. לָעוֹלָם הַבָּא, שֶׁאִם תֹּאמַר בָּעוֹלָם הַזֶּה וַהֲלֹא סוֹפוֹ הוּא מֵת (שם): (ג) אני ה'. נֶאֱמָן לְשַׁלֵּם שָׂכָר (שם):
(1) את משפטי תעשו YE SHALL DO MY JUDGMENTS — Matters prescribed in the Torah which are in conformity with the human feeling of justice such as one feels ought to be ordained if they had not been already ordained by the Torah. (2) ואת חקתי תשמרו AND KEEP MINE ORDINANCES — matters which are decrees of the King (promulgated without any reason being stated) against which the evil inclination raises objections: "Why should we observe them and against which also the nations of the world raise objections, as e. g., the prohibition of eating swine’s flesh, of wearing clothes of a mixture of wool and linen, the purgatory power of "water mingled with the ashes of the Red Heifer" (טהרת מי חטאת) — therefore it is stated: "I", the Lord, have enacted this for you — you are not at liberty to evade the obligation (Yoma 67b). (3) ללכת בהם TO WALK IN THEM — do not free yourselves from their environment, i.e. that you must not say, I have acquired Jewish wisdom, now I will go and acquire the wisdom of the other peoples of the world in order to walk in their ways. (1) 'ושמרתם את חקתי וגו YE SHALL THEREFORE KEEP MY ORDINANCES — [This is not a mere repetition of v. 4 but is intended] to include other details of the laws mentioned in this chapter which Scripture does not expressly mention. Another explanation is: Scripture makes this repetition in order to attach the commands of “observing" (שמירה) and "performing" (עשיה) to the חוקים, and the commands of שמירה and עשיה to the משפטים, for in v. 4 it uses the term עשיה only in connection with the משפטים, and that of שמירה only with reference to the חוקים (Sifra, Acharei Mot, Section 8 10). (2) וחי בהם means, THAT HE SHALL LIVE THROUGH THEM in the world to come (eternal life). For if you say it means that he shall live in this world, is it not a fact that in the end he must die! (Sifra, Acharei Mot, Section 8 10; cf. also Targ. Onkelos) (3) 'אני ה I AM THE LORD, Who am faithful to pay you your reward (Sifra, Acharei Mot, Section 8 10).
(א) וטעם ושמרתם את חקתי ואת משפטי. לבאר שהם חיים לעושיהם בשני עולמות כי המבין סודם חי העולם יחיינו ולא ימות לעולם על כן כתוב אני ה׳ אלהיכם כאשר פירשתיו:
(1) This verse explains that My statutes and My laws bring life to those who practice them — life in this world, and life in the World to Come. Whoever grasps the inner meaning of God’s laws will enjoy eternal life, and never die. Accordingly, the verse concludes with I am God, as I have explained [comment on Exodus 6:8].
עבודה זרה כ״ז ב:י
ומאי ה"ל למימר (ויקרא יח, ה) וחי בהם ולא שימות בהם
Avodah Zarah 27b
The Gemara asks: And what would ben Dama have said? What verse did he intend to cite as proof that it was permitted for him to be healed by a heretic? The verse: “You shall therefore keep My statutes, and My ordinances, which if a man do, he shall live by them”(Leviticus 18:5). This teaches that one should live by God’s mitzvot, and not that he should die by them.This verse serves as a source for the halakha that one may violate a prohibition in order to save a life.
משנה תורה, הלכות שבת ב׳:ג׳
כְּשֶׁעוֹשִׂים דְּבָרִים הָאֵלּוּ אֵין עוֹשִׂין אוֹתָן לֹא עַל יְדֵי נָכְרִים וְלֹא עַל יְדֵי קְטַנִּים וְלֹא עַל יְדֵי עֲבָדִים וְלֹא עַל יְדֵי נָשִׁים כְּדֵי שֶׁלֹּא תְּהֵא שַׁבָּת קַלָּה בְּעֵינֵיהֶם. אֶלָּא עַל יְדֵי גְּדוֹלֵי יִשְׂרָאֵל וְחַכְמֵיהֶם. וְאָסוּר לְהִתְמַהְמֵהַּ בְּחִלּוּל שַׁבָּת לְחוֹלֶה שֶׁיֵּשׁ בּוֹ סַכָּנָה שֶׁנֶּאֱמַר (ויקרא יח ה) "אֲשֶׁר יַעֲשֶׂה אוֹתָם הָאָדָם וָחַי בָּהֶם" וְלֹא שֶׁיָּמוּת בָּהֶם. הָא לָמַדְתָּ שֶׁאֵין מִשְׁפְּטֵי הַתּוֹרָה נְקָמָה בָּעוֹלָם אֶלָּא רַחֲמִים וְחֶסֶד וְשָׁלוֹם בָּעוֹלָם. וְאִלּוּ הָאֶפִּיקוֹרוֹסִים שֶׁאוֹמְרִים שֶׁזֶּה חִלּוּל שַׁבָּת וְאָסוּר עֲלֵיהֶן הַכָּתוּב אוֹמֵר (יחזקאל כ כה) "גַּם אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם":
Mishneh Torah, Sabbath 2:3
These things should not be performed by non-Jews, minors, servants or women, lest they consider the Sabbath a light matter; instead, scholars and sages of Israel are to carry them out. One must not put off the desecration of the Sabbath in treating a serious patient, as it is written: "If a man obeys them he shall live by them" (Leviticus 18:5), but he must not die by them. From this you may infer that the laws of the Torah are not meant to wreak vengeance upon the world, but to bestow on it mercy, kindliness, and peace. Concerning those non-believers who say that [administering such treatment] constitutes a violation of the Sabbath and is forbidden, one may apply the verse [Ezekiel 20:25]: "[As punishment,] I gave them harmful laws and judgments through which they cannot live."
Rambam - Guide For The Perplexed: 3:27.
The general object of the Law is twofold: the well-being of the soul, and the well-being of the body...The well-being of the soul is promoted by correct opinions communicated to the people according to their capacity. The well-being of the body is established by a proper management of the relations in which we live one to another. This we can attain in two ways: first by removing all violence from our midst: that is to say, that we do not do every one as he pleases, desires, and is able to do; but every one of us does that which contributes towards the common welfare. Secondly, by teaching every one of us such good morals as must produce a good social state...
לֹֽא־תִקֹּ֤ם וְלֹֽא־תִטֹּר֙ אֶת־בְּנֵ֣י עַמֶּ֔ךָ וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ אֲנִ֖י יְהוָֽה׃
You shall not take vengeance or bear a grudge against your countrymen. Love your fellow as yourself: I am the LORD.
רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי אֶלְעָזָר וְרַבִּי מְנַחֵם בְּשֵׁם רַב אָמַר כָּל הָאֻמָנִיּוֹת אָדָם הָרִאשׁוֹן לְמָדָם, מַאי טַעְמֵיהּ (ישעיה מד, יא): וְחָרָשִׁים הֵמָּה מֵאָדָם, מֵאָדָם הָרִאשׁוֹן. רַבָּנָן אָמְרִין אֲפִלּוּ סִרְגּוּלוֹ שֶׁל סֵפֶר, אָדָם הָרִאשׁוֹן לְמָדוֹ, שֶׁנֶּאֱמַר (בראשית ה, א): זֶה סֵפֶר, הוּא וְסִרְגּוּלוֹ. (בראשית ה, א): בְּיוֹם בְּרֹא אֱלֹהִים אָדָם, הָדָא מְסַיְּעָא לְהַהִיא דְּאָמַר רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה שָׁלשׁ פְּלָאִים נַעֲשׂוּ בְּאוֹתוֹ הַיּוֹם, בּוֹ בַּיּוֹם נִבְרְאוּ, בּוֹ בַּיּוֹם שִׁמְשׁוּ, בּוֹ בַּיּוֹם הוֹצִיאוּ תּוֹלָדוֹת. בֶּן עֲזַאי אוֹמֵר זֶה סֵפֶר תּוֹלְדֹת אָדָם, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, רַבִּי עֲקִיבָא אוֹמֵר (ויקרא יט, יח): וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ, זֶה כְּלַל גָּדוֹל בַּתּוֹרָה, שֶׁלֹא תֹאמַר הוֹאִיל וְנִתְבַּזֵּיתִי יִתְבַּזֶה חֲבֵרִי עִמִּי, הוֹאִיל וְנִתְקַלַּלְתִּי יִתְקַלֵּל חֲבֵרִי עִמִּי. אָמַר רַבִּי תַּנְחוּמָא אִם עָשִׂיתָ כֵּן דַּע לְמִי אַתָּה מְבַזֶּה בִּדְמוּת אֱלֹהִים עָשָׂה אוֹתוֹ.
Rabbi Tanchuma said in the name of Rabbi Eliezer and Rabbi Menachem in the name of Rav said... Ben Azzai said: “These are the generations of Adam" is a great principle in the Torah. Rabbi Akiva said: This is a great principle of the Torah: "You shall love your neighbor as yourself" (Lev. 19:18). Thus, one should not say, “Since I am scorned, I should scorn my fellow as well; since I have been cursed, I will curse my fellow as well.” Rabbi Tanchumah said, if you act thus, realize who it is that you are willing to have humiliated - "the one who was made in the likeness of God." Rabbi Tanchuma says, “If you do so, you should know who are you scorning — ‘in the likeness of God He created him.’”
כָּל אַהֲבָה שֶׁהִיא תְלוּיָה בְדָבָר, בָּטֵל דָּבָר, בְּטֵלָה אַהֲבָה. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, אֵינָהּ בְּטֵלָה לְעוֹלָם. אֵיזוֹ הִיא אַהֲבָה הַתְּלוּיָה בְדָבָר, זוֹ אַהֲבַת אַמְנוֹן וְתָמָר. וְשֶׁאֵינָהּ תְּלוּיָה בְדָבָר, זוֹ אַהֲבַת דָּוִד וִיהוֹנָתָן:
All love that depends on a something, [when the] thing ceases, [the] love ceases; and [all love] that does not depend on anything, will never cease. What is an example of love that depended on a something? Such was the love of Amnon for Tamar. And what is an example of love that did not depend on anything? Such was the love of David and Jonathan.
(ה) וְאָ֣הַבְתָּ֔ אֵ֖ת יְהוָ֣ה אֱלֹהֶ֑יךָ בְּכָל־לְבָבְךָ֥ וּבְכָל־נַפְשְׁךָ֖ וּבְכָל־מְאֹדֶֽךָ׃ (ו) וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃ (ז) וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ וְדִבַּרְתָּ֖ בָּ֑ם בְּשִׁבְתְּךָ֤ בְּבֵיתֶ֙ךָ֙ וּבְלֶכְתְּךָ֣ בַדֶּ֔רֶךְ וּֽבְשָׁכְבְּךָ֖ וּבְקוּמֶֽךָ׃ (ח) וּקְשַׁרְתָּ֥ם לְא֖וֹת עַל־יָדֶ֑ךָ וְהָי֥וּ לְטֹטָפֹ֖ת בֵּ֥ין עֵינֶֽיךָ׃ (ט) וּכְתַבְתָּ֛ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖ךָ וּבִשְׁעָרֶֽיךָ׃ (ס)
(5) You shall love the LORD your God with all your heart and with all your soul and with all your might. (6) Take to heart these instructions with which I charge you this day. (7) Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up. (8) Bind them as a sign on your hand and let them serve as a symbol on your forehead; (9) inscribe them on the doorposts of your house and on your gates.