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Again, most of the things Jesus says in the NT is rejected by the Jews because an observant Jew would never say them. Likewise, no rabbi will ever quote Jesus.
I've read that at the time of Christ there was vigorous discussion about that very thing and that this is the background to be understood in the account of The Good Samaritan.
Samaritans are Jews. The concept of "neighbor" or someone "closely related" applies to them, so the idea of loving your "neighbor" would apply to them in the Biblical sense, but not to the Greeks and other Goyim.
The Bible always distinguishes between the Gentiles and the Samaritans and for a good reason; the Samaritans are never to be confused with the Gentiles.
You can think of them as Jewish "Protestants." The reason they were despised is because of their "heretical" belief that the Temple does not belong in Jerusalem.
In fact they still have their Temple on Mount Gerizim (the Romans never destroyed that one), priesthood, and they still practice ancient sacrificial (blood and guts) type of Judaism. The only problem is that there are about 700 of them left.
Which makes sense because I've been thinking of Protestants as Christian Samaritans for some time. It's the only way I can reconcile it all without pretending they don't exist, which would be crazy...
Interestingly, many of the present day Palestinian Muslims may have Samaritan blood....
Hillel was roughly contemporaneous with Jesus -- slightly before, in fact: he is believed to have died in AD 10. Maybe Jesus was quoting Hillel. (I had numerous courses based on Midrash -- albeit over 20 years ago -- at the Hebrew College, then in Brookline, MA, now in Newton; that particular story might have been also in the first-year book we used at BU.)
Samaritans are Jews. The concept of "neighbor" or someone "closely related" applies to them, so the idea of loving your "neighbor" would apply to them in the Biblical sense, but not to the Greeks and other Goyim.
The concrete question is who is meant by "neighbor." The convntional answer, for which scriptural suppport could be adduced, was that "neighbor" meant a fellow member of one's people. . . . Does this mean, then, that foreigners, men belonging to another people are not neighbors? This would go against Scripture, which insisted upon love for foreigners also, mindful of the fact that Israel itself had lived the life of a foreigner in Egypt. It remained a matter of controversy, though, where the boundaries were to be drawn. . . . It was [] taken for granted that the Samaritans, who not long before (between the years A.D. 6 and 9) had defiled the Temple precincts in Jerusalem by "strewing dead men's bones" during the Passover festival itself were not neighbors.
Benedict XVI, Jesus of Nazareth, pp.195-96.