Two of the greatest commentaries to ever live, the Rambam and the Ramban, argue on a specific point that we delved into in class, and really wanted to figure out, Vehavta Leracha Camocha.
This principle is something very hard to grasp. What does it mean? What do I have to do? Am I punished if I do not do it? And for very haughty people how is it possible to even care for someone else besides myself let alone care for them AS MUCH as I care for myself?
The Rambam holds that in order to fulfill this principle you have to love your fellow as much as you love yourself. What does this mean? He says that the 2 specific areas where Vehavta Leracha Camocha is most prevalent is in body and money. We went over an example in class, which was if I really, really, really want to be a famous musician one day, but my friend wants to become a doctor am I supposed to convince my friend to become a musician. After all, you are supposed to want for your friend what you want for yourself. The answer the Rambam gives is a flat out no. He expounds on his answer by saying that you aren’t necessarily supposed to want for your friend what you want for yourself rather you should want what is best for him.
The Ramban has two main issues with the Rambam’s interpretation of this universal principle:
1) How is it humanly possible for someone to care for his friend as much as he cares for himself.
Interestingly, this problem is very true nowadays with the society that we live and haughtiness is somewhat of a regular thing for a person.
2) Rabbi Akiva tells of a story where you and your friend are stuck on a beach and you have a bottle of water, but the only way someone will survive is if they drink the entire thing. Do you (a) drink the whole thing and you live and your friend dies, (b) split it half and half and after a matter of time you both die, or (c) give the whole thing to him and he lives on and you die. From the interpretation of the Rambam, the two most likely answers would be either b or c, yet Rabbi Akiva says you drink the whole thing because of Chayecha Kodmin .This seems to imply that you come first and you and your friend aren’t on an equal status of your care.
Overall, I believe that the Ramban’s approach is more realistic especially nowadays, but I think that Rambam’s approach also has validity especially because of the person who wrote it.
I have a problem with the story Rabbi Akiva gives. I feel like the topic of whether or not you should drink the whole bottle for yourself is not such a simple topic for Rabbi Akiva to simply say you should not give any of the water to the other person. Because, for instance, what if you feel like the other person is a greater person than you and you feel like he will benefit society much more if he lives? What if it is your son and you would not be able to go on living life if you drink the bottle and give your son nothing? What if the other guy is the President and you are a hobo? I believe in these situations and in many other situations it would be appropriate (or even the right thing to do) to give the water to the other person (or save the other person and risk your own life in situations other than the water bottle case), and that Rabbi Akiva's principle is not totally accurate in my mind.
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