Il y a quatre middoth (c.-à-d., Types de personnages) chez un homme: Un qui dit: "Le mien est le mien et le vôtre est le vôtre" [Je ne veux rien vous donner, et s'il vous plaît ne me donnez rien du vôtre .] Ceci est une moyenne médiane. Certains disent: c'est la middah de Sodome. [Il s'approche de la middah de Sodome. Car si l'on s'y habitue, alors même si son voisin en profite (de ce qu'il lui donne) et qu'il ne lui manque rien, il ne voudra pas le lui donner. C'était la middah de Sodome, leur intention étant d'éloigner les autres d'eux— même si leur terre était riche et qu'ils ne manquaient de rien.] "À moi est à toi et à toi est à moi" —suis ha'aretz (un ignorant). [Car il prend et donne également, et cela «règle la terre». Mais il ne sait pas (a la sagacité de) savoir que (Proverbes 15:27): "celui qui hait les dons vivra". C'est la connotation générale de am ha'aretz, celui qui veut apporter des améliorations mais qui n'a pas la sagesse de faire la distinction entre ce qui est et ce qui ne l'est pas.] "Le mien est le vôtre et le vôtre est le vôtre"—un chasid. [Il profite aux hommes avec ses biens et il ne profite pas des biens des autres. Il est un chasid, agissant au-delà de la lettre de la loi.] "Le mien est le mien et le vôtre est le mien"— un méchant.
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).
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.