Love for others

You must not pervert justice; you must not show partiality to the poor or favoritism to the rich; you are to judge your neighbor fairly. You must not go about spreading slander among your people. You must not endanger the life of your neighbor. I am the LORD. You must not harbor hatred against your brother in your heart. Directly rebuke your neighbor, so that you will not incur guilt on account of him. Do not seek revenge or bear a grudge against any of your people, but love your neighbor as yourself. I am the LORD.

for you are a people holy to the LORD your God. The LORD has chosen you to be a people for His prized possession out of all the peoples on the face of the earth.

If anyone injures his neighbor, whatever he has done must be done to him:

He who despises his neighbor sins, but blessed is he who shows kindness to the poor.

Now therefore, please swear to me by the LORD that you will indeed show kindness to my family, because I showed kindness to you. Give me a sure sign

For You, O Lord, are kind and forgiving, rich in loving devotion to all who call on You.

And the second is like it: ‘Love your neighbor as yourself.’

honor your father and mother, and love your neighbor as yourself.’”

The second is this: ‘Love your neighbor as yourself.’ No other commandment is greater than these.”

And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord” (Psalms 33:5). Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: “How precious is your kindness, O God” (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him” (Psalms 103:17).

Rav Naḥman says that Rabba bar Avuh says: The verse states: “And you shall love your neighbor as yourself” (Leviticus 19:18), which teaches that even with regard to a condemned prisoner one should select a good, i.e., a compassionate, death for him. The method of burning described in the mishna is certainly faster and less painful than the burning of the entire body.

The Gemara asks: But say that the executioner should cut him in half [gistera], down the middle of his body. The Gemara answers that Rav Naḥman says that Rabba bar Avuh says: The verse states: “And you shall love your neighbor as yourself” (Leviticus 19:18), which teaches that even with regard to a condemned prisoner, one should select a good, i.e., a compassionate, death for him. Cutting his body in half is not a compassionate manner of execution.

And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful

It may be that Allah will ordain love between you and those of them with whom ye are at enmity. Allah is Mighty, and Allah is Forgiving, Merciful Allah forbiddeth you not those who warred not against you on account of religion and drove you not out from your homes, that ye should show them kindness and deal justly with them. Lo! Allah loveth the just dealers

For divorced women a provision in kindness: a duty for those who ward off (evil)

Narrated Aisha: I said, "O Allah's Messenger (ﷺ)! I have two neighbors and would like to know to which of them I should give presents." He replied, "To the one whose door is nearer to you

Narrated Aisha: I said, "O Allah's Messenger (ﷺ)! I have two neighbors; which of them should I give a gift to?" The Prophet (ﷺ) said, "(Give) to the one whose door is nearer to you

Narrated ʿAisha: I said, "O Allah's Messenger (ﷺ)! I have two neighbors! To whom shall I send my gifts?" He said, "To the one whose gate in nearer to you

I am the same to all beings; I do not favour any, nor do I hate any. However, those who worship Me devotedly, they live in Me and I in them.

Lord Shri Krishna replied: My beloved friend! It is only through My grace and power that you have been able to see this vision of splendour, the Universal, the Infinite, the Original. Never has it been seen by anyone else.

Worship the powers of Nature, and let them nourish you in return; thus, supporting each other, you shall attain your highest welfare.

May my life-breath go to the all-pervading and immortal Prana, and let this body be burned to ashes. Om! O mind, remember thy deeds! O mind, remember, remember thy deeds! Remember! O Agni (Bright Being)! Lead us to blessedness by the good path. O Lord! Thou knowest all our deeds, remove all evil and delusion from us. To Thee we offer our prostrations and supplications again and again.

If one should desire to live in this world a hundred years, one should live performing Karma (righteous deeds). Thus thou mayest live; there is no other way. By doing this, Karma (the fruits of thy actions) will not defile thee.

Yama said: The good is one thing and the pleasant another. These two, having different ends, bind a man. It is well with him who chooses the good. He who chooses the pleasant misses the true end. The good and the pleasant approach man; the wise examines both and discriminates between them; the wise prefers the good to the pleasant, but the foolish man chooses the pleasant through love of bodily pleasure.

Let us live so very happily, loving among the hostile. Among hostile humans, let us live with love. Let us live so very happily, healthy among the ailing. Among ailing humans let us live healthily.

All tremble at the rod, all love life. Treating others like oneself, neither kill nor incite to kill.

Just so, when one who has done good goes from this world to the next, their good deeds receive them there, as family welcomes home one they love.

Furthermore, a gentleman uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with. Honored in this way, those who work the neighboring fields, and those he does business with love him with a good heart, wishing: ‘Live long! Stay alive for a long time!’ When a gentleman is loved by those who work the neighboring fields, and those he does business with, you can expect only growth, not decline.

“Parents are the east, tutors the south, wives and child the west, friends and colleagues the north, servants and workers below, and ascetics and brahmins above. By honoring these quarters a householder does enough for their family. The astute and the virtuous, the gentle and the articulate, the placid in manner and the amenable: they’re the kind who win glory. The diligent, not lazy, those not disturbed by troubles, those consistent in conduct, the intelligent: they’re the kind who win glory. The inclusive, the makers of friends, the bountiful, those rid of stinginess, those who lead, train, and persuade: they’re the kind who win glory. Giving and kindly words, taking care here, and treating equally in worldly conditions, as they deserve in each case; these ways of being inclusive in the world are like a moving chariot’s linchpin. If there were no such ways of being inclusive, neither mother nor father would be respected and honored for what they’ve done for their children. But since these ways of being inclusive do exist, the astute do regard them well, so they achieve greatness and are praised.”

Whatever beings have gathered here, on the ground or in the sky: may beings all be of happy heart, and listen carefully to what is said. So pay heed, all you beings, have love for humankind, who day and night bring offerings; please protect them diligently. There’s no wealth in this life or the next, no sublime gem in the heavens, that equals the Realized One. This sublime gem is in the Buddha: by this truth, may you be well!

That is peace, and that is greatness, which is pleasing to the mind of the Dear Lord God. You are all-knowing, You are forever compassionate; obtaining Your Name, I revel in it and make merry. ||3|| I offer my prayer to You; my body and soul are all Yours. Says Nanak, this is all Your greatness; no one even knows my name. ||4||10||49||

O my Beloved, I have no one except You. Without You, nothing else pleases me. Loving You, I am at peace. ||1||Pause|| I sing the Praises of the Naam, the Name of the Lord, with love; I am content with the Word of the Guru's Shabad. Whatever is seen shall pass away. So do not be attached to this false show. Like a traveller in his travels, you have come. Behold the caravan leaving each day. ||2||

Pauree: All are Yours, and You belong to all. You are the wealth of all. Everyone begs from You, and all offer prayers to You each day. Those, unto whom You give, receive everything. You are far away from some, and You are close to others. Without You, there is not even a place to stand begging. See this yourself and verify it in your mind. All praise You, O Lord; at Your Door, the Gurmukhs are enlightened. ||9||

Favour and disgrace would seem equally to be feared; honour and great calamity, to be regarded as personal conditions (of the same kind). What is meant by speaking thus of favour and disgrace? Disgrace is being in a low position (after the enjoyment of favour). The getting that (favour) leads to the apprehension (of losing it), and the losing it leads to the fear of (still greater calamity):—this is what is meant by saying that favour and disgrace would seem equally to be feared. And what is meant by saying that honour and great calamity are to be (similarly) regarded as personal conditions? What makes me liable to great calamity is my having the body (which I call myself); if I had not the body, what great calamity could come to me? Therefore he who would administer the kingdom, honouring it as he honours his own person, may be employed to govern it, and he who would administer it with the love which he bears to his own person may be entrusted with it.

Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows? ’Tis emptied, yet it loses not its power; / ’Tis moved again, and sends forth air the more. / Much speech to swift exhaustion lead we see; / Your inner being guard, and keep it free.

The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; / Earth rendered thereby firm and sure; / Spirits with powers by it supplied; / Valleys kept full throughout their void / All creatures which through it do live / Princes and kings who from it get / The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; / If earth were not thus sure, ’twould break and bend; / Without these powers, the spirits soon would fail; / If not so filled, the drought would parch each vale; / Without that life, creatures would pass away; / Princes and kings, without that moral sway, / However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves “Orphans,” “Men of small virtue,” and as “Carriages without a nave.” Is not this an acknowledgement that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.