(1) The fourth - "To the remnant of His inheritance" - behold, the Holy One of Blessing, acts with Israel in this way, to say, "What can I do with Israel, [as] they are My relatives - relation of flesh do I have with them?" This is because they are the spouse to the Holy One of Blessing and God calls them, "My daughter" and "My sister," "My mother." This is how they, may their memory be blessed, explained (Shir HaShirim Rabbah 3:11:2): "And it is written (Psalms 148:14), 'Israel, God's close (kerovo) nation' - God has actual closeness (kurvah) with them, they are God's children. And that is [the meaning of] the remnant of (she'erit) His inheritance" - it is an expression of relation (she'er) of flesh; and in the end, they are His inheritance. "And what shall I say? If I punish them, behold the pain is upon Me; as it is written (Isaiah 63:9), 'In all their distress, the distress was to Him.'" And [to Him (lo)] is written with a [letter,] alef, to say that their pain reached the Highest Wonder (wonder, peleh, being composed of the same letters as the spelling of alef, and representing Keter) - and all the more so, the two Faces through which is the central running [of the world] - but it is written with a [letter,] vav, [to mean that] the distress is to Him. And it is written (Judges 10:16), "and His soul could not bear the travail of Israel" - as He does not bear their pain and their disgrace, because they are "the she'erit [of] His inheritance."
(2) So is it [regarding] a person and that person's fellow: All Israel are relations of flesh, these with those because all of their souls are bound together, this one has a share in that and that one has a share in this. And that is why we can't compare when the many do the commandments [to when they are only done by individuals]. And all of this is because of their being bound together. And our Rabbis, may their memory be blessed, explained (Berakhot 47b) about the person who is counted from the first ten in the synagogue - [that] even if a hundred come after that person, that person receives the reward that corresponds to all of them. Since the ten are included - these in those - behold, they are ten times ten, one hundred. And [so] each one of them is composed of a hundred [parts]. If so, even if one hundred come [afterwards], he has the reward of a hundred. As so from this reason, Israel are guarantors for each other. Since each one actually has a part of one's fellow - when the one sins, one damages both oneself and the part that one's fellow has in oneself. It comes out from the side of that part that one's fellow is one's guarantor. If so, they are the relation, one of the other. And hence it is fitting that one be desiring of the good of one's fellow and one's eye be good towards the good of the fellow, and that the fellow's honor should be as beloved to the person as the person's [own] - as the fellow is literally the person's [self]. And from this reason were we commanded (Leviticus 19:18), "you shall love your neighbor as yourself." And it is fitting that a person desire the propriety of one's fellow and not speak about the fellow's disgrace at all. And the person [should] not want it, in the same way that the Holy One of Blessing does not want our disgrace nor our pain - from the reason of relation. So too [should] a person should not want the disgrace of one's fellow nor a fellow's pain, nor the fellow's corruption. And it [should] be bad for the person on account of [the fellow], as if the person was actually experiencing that pain, or [good for for the person from] that good [that the fellow experiences].