"... The point is well-taken that the Rabbis and early Christians both have a counterbalancing principle that one may love and help the enemy. The Torah commands, “When you encounter your enemy's ox or donkey lost, return it to them. When you see the donkey of your enemy lying [collapsed] under its/his burden, if you would [wish to] stop and refrain from helping it/him, you must nevertheless help [raise it] with him.” (Exodus 23:4-5). As in the parable of the Good Samaritan the test of enmity occurs on the road when there is no one else to help. In the Torah the enemy is an ethnic brother but one's personal foe. The Rabbis suggest pragmatically that by conquering your impulse to take vengeance the enemy may even be transformed into your ally by your unexpected act of kindness ("Who is a hero? One who turns an enemy into a friend"- Avot D'Rabbi Natan 23). One holds out hope for the enemy to change which is a sign of concern for the other, but one also overcomes one's negative trait of vengeance and grudge-bearing. Associated with the commandment not to hate one's brother and to love one's fellow is the prohibition on bearing grudges and taking vengeance (Leviticus 19:17-18). If the enemy is not only a personal foe but a morally-delinquent fellow Jew, then one may show love by seeking their repentance (b. Berakhot 10a) ... Even national enemies are not to be abhorred forever, rather one recalls better days: You shall abhor an Egyptian for you were a stranger in their land (Deuteronomy 23:8). But Jesus does not merely forbid hate and commend one-sided offers of aid. He insists on a paradoxical reversal of feelings: “But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27-28) ..."