It is customary to think that love for enemies is an exclusively evangelical, New Testament virtue. In reality, as we can see, the corresponding norms already exist in the legislation of the book of Exodus, and as law, not as a simple wish or piece of advice. Here, of course, this is not yet love as a stable relationship; it is more accurate to speak of actions that presuppose such a relationship. But relationships in general cannot be prescribed by law. The law can require a person to perform certain actions, while relationships are too subtle a matter for legal regulation. Yet the character of the action and its meaning point to the relationship that is presupposed.

Helping one's enemy means, at the very least, the absence of hatred toward that enemy. The absence of hatred does not by itself guarantee love, but at least it makes love possible. In practice, the absence of hatred is expressed precisely in the refusal to take revenge.

The traditional norm reflected in the customary law of many peoples came down to this: one must harm an enemy as much as possible and in every possible way as long as he remains an enemy. Any damage was considered acceptable here: war is war. The Torah, however, prescribes a limit to enmity. Enmity must not turn into a war for the annihilation of one's enemy; this is the main meaning of the relevant prescriptions.

For example, a situation in which an enemy has fallen into trouble should be a sign that hostilities against one's enemy must be suspended. Such a suspension means fair play: a person recognizes his enemy as an enemy, but also recognizes that his enemy does not deserve destruction at any cost and in every possible form. Such a position can be called nobility toward an enemy, the kind of nobility that in the Middle Ages was called chivalrous; but above all what is present here is the recognition of a human being as a human being, the recognition that a person remains such for you even after becoming your enemy. This recognition is the necessary condition for love of an enemy, and the Torah strives to guarantee it as far as this is possible by law.

Try to keep hearing what the one walking ahead is saying. To do this, you will have to stay close behind him almost all the time. The Angel is the one who walks ahead of us; we do not see his face. His task is not that we should know him by sight, but that we should reach the place God has prepared for us. He must keep us safe along this way. Our task is to watch ourselves, listen to his voice, and not be stubborn. Is it easy not to be stubborn when you are told what must be done but do not want to do it? Is it easy to listen to the one who walks ahead of you, making the way? So many interesting things appear along the road, yet you must look at his back, keep walking, and do what you are told. It is very difficult for them to lead those who are always trying to turn aside and hear nothing. How can such a stubborn creature be kept safe, how can it be helped to reach the place where everything has been prepared for it, if it does everything possible not to get there?.. The Angel must show the way; he cannot put us in front of him and keep driving us onward from behind. Walking ahead, he takes the first blow upon himself and warns us of danger. It must be very difficult for them, though we can never fully understand this. All that remains is to rejoice that we are being guarded along the way.

Why are all the pronouns referring to the Angel whom the Lord sends us written here with a capital letter? Only God Himself is named this way. Then it turns out that He Himself goes before us, that before His face we must guard ourselves... What does this mean? His constant presence. His light, in which we live. One can close one's eyes. One can turn away. But He is here. Lift your eyes and you will meet His gaze. This is the answer to the question of how to live as a Christian. Can you look Him in the eyes? No? Right, for He is a consuming fire. But do you want to see His eyes? Yes? Then the day will come when you will see, for His gaze is full of mercy and love, and His deepest desire is meeting you, eye to eye. And this meeting will be possible in Eternity.