אַרְבַּע מִדּוֹת בָּאָדָם. הָאוֹמֵר שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלָּךְ, זוֹ מִדָּה בֵינוֹנִית. וְיֵשׁ אוֹמְרִים, זוֹ מִדַּת סְדוֹם. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלִּי, עַם הָאָרֶץ. שֶׁלִּי שֶׁלְּךָ וְשֶׁלְּךָ שֶׁלָּךְ, חָסִיד. שֶׁלִּי שֶׁלִּי וְשֶׁלְּךָ שֶׁלִּי, רָשָׁע:
Vier Sinnesarten gibt es unter den Menschen: Wer spricht: „Das Meine ist mein und das Deine dein“, dies ist eine mittelmäßige Sinnesart; Einige sagen: Dies ist die Sinnesart Sodoms. „Das Meine ist dein und das Deine mein,“ (dies spricht) ein Unwissender. „Das Meine ist dein und das Deine (auch) dein“, (so spricht) ein Frommer. „Das Deine ist mein und das Meine auch mein,“ (das spricht) ein Frevler.
Mishnat Eretz Yisrael
Chapter Five has a completely different style. This chapter is entirely aggadic and is in the usual style of aggadot in the Mishnah. It is built upon an order of descending numbers. Numerical introductions have been dealt with in detail in the course of our commentary on Trumot 1:1, Shevuot 1:1, Negaim 1:1, and elsewhere. There is no doubt that the numerical style serves the needs of memorization. However, it is not always only directed at this from the outset. In the case before us, counting represents a principled approach, which we will explain in each mishnah. The aggadot in the chapter are complex and complementary from the storyline perspective. Take, for example, the count of ten miracles that happened in Jerusalem (Avot 5:1): The one who made this count already knew about individual miracles. But he then grouped them together and added that they were ten, a count which symbolizes a complete work. In contrast, the one that counted four character traits in a person (Avot 5:10-15) purposefully gathered four angles, in order to hint that he dealt with all the possibilities about this (with all sides of the square).
Shadal
All other transgressions against one's fellow man are objectively immoral, except for revenge, which seems like justice. Therefore, 'love your fellow as yourself.' Just like you don't want others to take revenge on you, so you should not take revenge on your fellow, even though you are in the right to take revenge. And so too in all other ways you should love your fellow as you love yourself. And Moses Mendelssohn interpreted it as "You shall love your fellow in all the ways of love that you love yourself," equal in quality of love and not in its quantity, whenever there is no conflict between two beloved things. However, that's similar to the trait of a Sodomite (what's mine is mine and what's yours is yours [Pirkei Avot 5:10]), for how can I benefit my fellow without causing myself loss or effort, light or heavy? For there will always be a conflict between my benefit and other people's benefit, and there is no way to give a perutah to my friend without losing a perutah from my pocket.