(יט) כִּ֣י יְדַעְתִּ֗יו לְמַ֩עַן֩ אֲשֶׁ֨ר יְצַוֶּ֜ה אֶת־בָּנָ֤יו וְאֶת־בֵּיתוֹ֙ אַחֲרָ֔יו וְשָֽׁמְרוּ֙ דֶּ֣רֶךְ יְהֹוָ֔ה לַעֲשׂ֥וֹת צְדָקָ֖ה וּמִשְׁפָּ֑ט לְמַ֗עַן הָבִ֤יא יְהֹוָה֙ עַל־אַבְרָהָ֔ם אֵ֥ת אֲשֶׁר־דִּבֶּ֖ר עָלָֽיו׃
(19) For I have singled him out, that he may instruct his children and his posterity to keep the way of 'ה by doing what is just and right, in order that 'ה may bring about for Abraham what has been promised him.”
(ה) וְאִ֖ישׁ כִּֽי־יִהְיֶ֣ה צַדִּ֑יק וְעָשָׂ֥ה מִשְׁפָּ֖ט וּצְדָקָֽה׃
(5) Thus, if a certain man is righteous and does what is just and right:
שד"ל על יחזקאל יח:ה
וצדקה – לפנים משורת הדין מצד אהבת המין האנושי.
ShaDaL [Shmuel David Luzzatto, 1800-1865] on Ezekiel 18:5
And right - Within the line of the law, due to a love of humankind.
צדקה = charity
Din consists of a body of statutes, ultimately rooted in fundamental values but
which at the moment of decision confront the individual as a set of rules…[T]he
basic mode is that of formulating and defining directives to be followed in a class of
cases – it is precisely the quality of generality that constitutes a rule – and applying
them to situations marked by the proper cluster of features…Lifnim mishurat hadin, by contrast, is the sphere of contextual morality. Its basis for decision is paradoxically more general and more specific. … Guided by his polestar(s), the contextualist employs his moral sense (to use an outdated by still useful eighteenth-century term) to evaluate and intuit the best way of eliciting maximal good from the existential predicament confronting him