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Home > Jewish ethics

1 Mussar movement

The Hebrew term mussar, while literally derived from a word meaning "tradition," usually refers to Jewish ethics in general, or (and more commonly) refers to the Jewish ethics education movement that developed in the 19th century Orthodox Jewish European community. There is a separate article on the Mussar Movement.

2 Classical ethical literature

The classical rabbinic Jewish works of ethics and moral instruction, still studied today, include:

• Hovot ha-Levavot, by Bahya ibn Paquda (11th century). This work discusses ten moral virtues, each the subject of its own chapter.
• Ma'alot ha-Middot, Yehiel ben Yekutiel Anav of Rome. This work discusses 24 moral virtues,
• Orhot Zaddikim ( The Ways of the Righteous ) by an anonymous author. The book was probably written in the late 14th century. Original Title: Sefer ha-Middot (The Book of Character Traits).
• Kad ha-Kemah, Bahya ben Asher, a Spanish kabbalist.
• Mesillat Yesharim, Moses Chaim Luzzato

3 Jewish family ethics

Great stress is laid on reverence for parents. Central to society is the nuclear family. Its head is the father; yet the mother as his equal is with him entitled to honor and respect at the hands of sons and daughters.

Monogamy is the ideal (Gen. ii. 24). Marriage within certain degrees of consanguinity or in relations arising from previous conjugal unions is forbidden; chastity is regarded as of highest moment (Ex. xx. 14; Lev. xviii. 18-20); and abominations to which the Canaanites were addicted are especially loathed.

Virtue is believed to flow from the recognition of God, therefore idolatry is the progenitor of vice and oppression

The non-Israelite is within the covenant of ethical considerations (Ex. xxii. 20; Lev. xix. 33). "You shall love him as yourself," a law the phraseology of which proves that in the preceding "thou shalt love thy neighbor as thyself" (Lev. xix. 18) "neighbor" does not connote an Israelite exclusively. There was to be one law for the native and the stranger (Lev. xix. 34; comp. Ex. xii. 49). Non-Israelites were not forced to follow the Israelite faith.

4 Altruistic virtues

Honesty and truthfulness are absolutely prerequisite. Stealing, flattery, falsehood, perjury and false swearing, oppression, even if only in holding back overnight the hired man's earnings, are forbidden.

The reputation of a fellow man is sacred (Ex. xxiii. 1). Tale-bearing and unkind insinuations are proscribed, as is hatred of one's brother in one's heart (Lev. xix. 17). A revengeful, relentless disposition is unethical; reverence for old age is inculcated; justice shall be done; right weight and just measure are demanded; poverty and riches shall not be regarded by the judge (Lev. xix. 15, 18, 32, 36; Ex. xxiii. 3).

Even animals have a right to be treated well, (Ex. xxiii. 4), even one that might belong to one's enemy.

5 Prophetic ethics

The Biblical prophets exhort all people to lead a righteous life. The ritual elements and sacerdotal institutions incidental to Israel's appointment are regarded as secondary by the preexilic prophets, while the intensely human side is emphasized (Isa. i. 11).

The prophets preached that the people of Israel were chosen by God, not on account of any merit, but as having been "alone singled out" by God; in this view, choseness means that its conduct is under more rigid scrutiny (Amos iii. 1-2). Israel is seen as the "wife" (Hosea), or the "bride" (Jer. ii. 2-3) of God; in this view, the laws of Judaism are a covenant of love (Hosea vi. 7). This leads to the corellary that idolatry is an adulterous abandoning of God. From this infidelity proceed all manner of vice, oppression, untruthfulness. Fidelity, on the other hand, leads to "doing justly and loving mercy" (Micah vi. 8).

Kindness to the needy, benevolence, justice, pity to the suffering, a peace-loving disposition, a truly humble and contrite spirit, are the virtues which the Prophets hold up for emulation. Civic loyalty, even to a foreign ruler, is urged as a duty (Jer. xxix. 7). "Learn to do good" is the key-note of the prophetic appeal (Isa. i. 17); thus the end-time will be one of peace and righteousness; war will be no more (Isa. ii. 2 et seq.; see Messiah).

6 Ethics in rabbinic literature

Ben Azzai says: "The Torah, by beginning with the book of the generations of man, laid down the great rule for the application of the Law: Love thy neighbor as thyself" (Lev. xix. 18; Midrash Genesis Rabbah xxiv.)

Rabbi Simlai taught "Six hundred and thirteen commandments were given to Moses; then David came and reduced them to eleven in Psalm xv.; Isaiah (xxxiii. 15), to six; Micah (vi. 8), to three; Isaiah again (lvi. 1), to two; and Habakkuk (ii. 4), to one: 'The just lives by his faithfulness'"

Jewish ethics denies self-abasement. "He who subjects himself to needless self-castigations and fasting, or even denies himself the enjoyment of wine, is a sinner" (Taan. 11a, 22b). A person has to give account for every lawful enjoyment he refuses (Yer. Ḳid. iv. 66d).

Man is in duty bound to preserve his life (Ber. 32b) and his health. Foods dangerous to health are more to be guarded against than those ritually forbidden.

A person should show self-respect in regard to both his body, "honoring it as the image of God" (Hillel: Lev. R. xxxiv.), and his garments (Shab. 113b; Ned. 81a).

One must remove every cause for suspicion in order to appear blameless before men as well as before God (Yoma 38a).

Man is enjoined to take a wife and obtain posterity (Yeb. 63b; Mek., Yitro, 8). "He who lives without a wife lives without joy and blessing, without protection and peace"; he is "not a complete man" (Yeb. 62a, 63a), and for it he has to give reckoning at the great Judgment Day (Shab. 31a).

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