Yitayningwut:
1) You didn’t understand my post. I wrote that the commandment of “V’Uhavta L’Reiacha Komocha” is a pure emotional mitzvah, not connected to any circumstances. [This is the literal translation of these words in the Torah. Also, the Gemara says one should not have marital relations with his wife during the day, because he might dislike something and then transgress this commandment; so clearly we see that the actual thought of disliking a Jew is a transgression even though it didn’t lead to any action/circumstance.] So, if an emotion of love [not connected to any circumstance] can be considered a ‘mitzvah’ when felt towards another Jew, then obviously your logic which you stated, that an emotion can’t be considered “good” since it’s in essence self serving, is incorrect. Furthermore, we can also say that ’emotional love’ is generally classified as “good” even though it’s only a ‘mitzvah’ when felt towards another Jew.
The p’shat in Chaza”l “Ma Hu Rachum” definitely refers to an actual characteristic trait, as per its literal translation. Also “Derech” refers to a trait not behavior. The characteristic trait of compassion is an absolute/inherently “good” trait. Even when we are restricted from feeling compassion, like for “Achzarim”/Amaleikim, this does not translate to turning our compassionate emotions into “bad” feelings; but rather it means we are restricted from feeling these “good” emotions of compassion towards an “achzur/cruel person, as I explained in previous posts.
? The simple understanding of the Parsha is that compassion/”Midas Harachamim” does not punish altogether for sins, and the merit of the ten Tzaddikim coupled with Avrohom’s Tefilla can cause a strengthening of “Midas Harachamim” over “Midas Hadin”.
b) The Tanna used the words “Biti, Mu E’es’e”/my daughter, what can I do? In other words, he made a helpless expression, saying that although his sympathy/emotions are with the woman, he’s nevertheless helpless as far as reprimanding her husband since the Torah states a “heter” for this. This is pashut p’shat.
c) I didn’t say it’s wrong c”v; I said I highly doubt any Tanna had actually gone ahead and killed a murderer of his relative. I guess I can’t bring actual prove/source to my logical assumption.
d) “Darchei Sholom” is a moral feeling; sholom/peace is a natural moral feeling. The possuk says “Dover Emes B’Livuvo” which refers to a Jew and Non Jew alike (Geneivas Daas of a Non Jew is Assur Mid’oraysa), so do you honestly think Rabbi Yochanon Ben Zachai and Rabbi Shimon Bar Yochai greeted a gentile or returned an ‘aveida’ for the sole purpose of Kiddush Hashem (or your understanding of Darchei Sholom), and have the gentile think that the object was returned out of sincere feelings of the Rabbi? This would constitute ‘Geneivas Daas’ and would be a violation of “V’Dover Emes B’Livuvo”. The meaning of the Gemara obviously is that Rabbi Shimon Bar Yochai returned the object out of sincere feelings of morality, coupled with an intention of making a Kiddush Hashem. The Ramba”m is going with the shitta that it’s ‘assur’ to return an ‘aveida’ to a gentile; so only for the purpose of Kiddush Hashem, one should return an ‘aveida’ and not solely on account of his moral feelings.
Lastly, the punishment was given to Rabbeinu Hakodosh for not saving the animal [who pleaded him to have mercy] from being slaughtered.