Values

Beit midrash--"house of study"--is a dedicated space for Torah learning. Unlike a synagogue, which primarily serves as a venue for prayer services, a beit midrash is a place to study individually, with a chavruta (study partner), or in groups.

An argument for the sake of heaven — a machloket leshem shamayim — is a disagreement over a point of Torah law or ethics, debated with pure intentions. In Jewish thought, while disagreements can be destructive, disagreements over matters of Torah help sharpen our understanding of God's will and how to understand and live according to the Torah. The classic examples of these kinds of disagreements are those between the late Second Temple era sages Hillel and Shammai.

Atonement, or kapparah in Hebrew, is the process of bringing about forgiveness for a sin. In the Jewish textual tradition, atonement may be achieved through repentance, prayer, sacrifice, punishment, the rituals of Yom Kippur, and other methods.

Baseless hatred is known in Judaism as the reason that the Second Temple was destroyed. Sources throughout the Jewish library discuss the corrosive nature of baseless hatred, its legal boundaries and implications, and ways to escape its grasp.

In the Torah, God commands the Jewish people to act compassionately toward the stranger. Jewish texts of many genres elaborate on what this means, how to emulate God’s compassion, and how to navigate situations where compassion conflicts with other values.

Many biblical characters display courage, like the midwives who defy Pharaoh's decree to kill Jewish babies or Queen Esther, who exposes the plan of the evil Haman to King Ahasuerus. The charge to "be strong and courageous" appears several times throughout the Bible, especially to the character of Joshua as he prepares to lead the people into the land of Israel. Maimonides counts the prohibition of fearing the enemy and deserting battle as one of the commandments, and other rabbinic, Chasidic, and kabbalistic sources analyze the merits and qualities necessary to achieve courage.

The Torah, Judaism's foundational text, begins with creative acts as God makes the world over six days. The same chapter describes how the first humans are created in the image of God and tasked with the project of creating new life and filling the earth. Texts throughout the Jewish textual tradition speak of the importance of imbuing religious practice — from prayer to Torah study — with creative spirit, the nature of creative work and its prohibition on Shabbat, and ownership rights of those who create.

Faith is a value central to Judaism. The biblical Abraham is noted throughout Jewish texts as a paradigm of fatih. Medieval scholars like Maimonides crafted principles of faith, and sources throughout the Jewish tradition tell stories of faith and discuss the role and nature of faith in Judaism.

Yirat Shamayim — translated as “fear of heaven,” “awe of heaven,” or “reverence of heaven” — refers to an attitude toward God and is often considered an essential commandment and the basis of religious observance. In the Torah, “fear of God” connotes general ethical conduct, as may be the case in the Torah’s first use of the phrase in the story of Abraham’s visit to Gerar. Rabbinic literature and later Jewish texts expand on the concept of fearing God — claiming it is the one thing that God does not control — analyze how fear of God intersects with love of God, and discuss how to achieve fear of God.

Forgiveness is a value discussed throughout the Jewish textual tradition. It is particularly associated with the holidays of Rosh Hashanah and Yom Kippur, and the days that lead up to them.

Forgiveness is a value discussed throughout the Jewish textual tradition. It is particularly associated with the holidays of Rosh Hashanah and Yom Kippur, and the days that lead up to them.

Freedom is a concept prevalent throughout Jewish texts. The term is often associated with the biblical story of the Exodus, in which the Israelites were freed from slavery in Egypt, as well as with the ability to perform good deeds and make positive choices.

The Hebrew Bible includes several stories of friends showing respect and compassion toward one another, like those of David and Jonathan and Ruth and Naomi. It also uses the terms “friend” or “fellow” in the context of commandments such as loving one’s fellow as themselves. Later Jewish texts analyze different types of friendships and how to strive for the ideal friendship, discuss the obligations of friends toward one another, and extol the spiritual benefits of proper friendships.

Jewish textual tradition values giving and generosity. The Torah instructs providing for those in need and requires the distribution of agricultural gifts to the poor, the priests, and the Levites. Later Jewish texts elaborate on these commandments and on the importance of supporting communal institutions.

Jewish textual tradition values giving and generosity. The Torah instructs providing for those in need and requires the distribution of agricultural gifts to the poor, the priests, and the Levites. Later Jewish texts elaborate on these commandments and on the importance of supporting communal institutions.

Gratitude is the theme of the first prayer uttered upon waking up in the morning, Modeh Ani (“I give thanks”) and drives many other Jewish practices and customs: the recitation of Hallel on Jewish holidays is an expression of thanks for God’s miracles, many understand the obligation of honoring one’s parents to be an embodiment of gratitude, and countless Jewish blessings, prayers, and psalms give voice to feelings of thankfulness.

The commandment to honor one’s parents is the fifth of the Ten Commandments (Exodus 20:12). Rabbinic sources describe the commandment as on par with revering God: just as we acknowledge the gifts that God gives us, we must also show gratitude for the gift of life that our parents gave us.

Biblical books are filled with reassurances from God and the prophets that a hopeful future lies ahead. Later Jewish texts offer guidance on how to turn despair into hope, analyze the relationship between hope, trust, and fear, and provide language for expressing hope through prayer.

The Jewish tradition emphasizes that humility is a desirable character trait. This trait is exhibited by biblical characters — most notably Moses — analyzed by commentators who discuss the balance between humility, self-worth, and self-recognition, and celebrated by works of musar that offer guidance on cultivating humility.

Several biblical passages feature laughter, playfulness, or irony, though the extent to which the Bible contains intentional humor is a matter of debate. In rabbinic literature, humor is utilized as a tool for engaging with foreign views, as a pedagogical method to engage students, and as part of natural interactions between scholars. Chasidic texts expound on the significance of incorporating humor in one's spiritual life, and works throughout the Jewish textual tradition engage in humor and analyze its role in Jewish life.

Jewish texts approach joy in a number of ways — from the Torah's commanding of Jews to rejoice in certain contexts to joy's characterization as a divine response to humanity's fulfillment of God's will. While joy itself can be a form of serving God, in some instances it can also be a human response to divine action or of being close to God.

The Torah commands “Justice, justice you shall pursue” as a condition for inhabiting the land of Israel. The Torah further commands specific measures to be put in place in order to establish just societies, including just courts and fair and honest weights and measures. Several biblical prophets critique those who prioritize ritual practice but ignore the Torah’s imperatives to act justly, and sources throughout the rabbinic tradition discuss and analyze the requirements and parameters of justice.

A kehillah is a community of individuals who come together for a common goal or purpose. Although a kehillah can become a chaotic mass—such as during the sin of the golden calf—when positive character traits are combined in pursuit of a goal, much good can be achieved.

Usually a reference to religious martyrdom.

Treating others with kindness is a foundational Jewish practice and is considered one of three pillars on which the world stands. Biblical characters like Abraham exemplify kindness in their generous treatment of strangers, and rabbinic texts instruct people to follow God’s example of behaving with kindness.

The idea that one can know God is a delicate proposition. Jewish tradition regards God as beyond comprehension, yet biblical texts encourage seeking God. Various Jewish texts describe ways to gain a better understanding of God and enhance knowledge of God, such as through meditation, asking philosophical questions, Torah study, or observation of the natural world.

Many biblical characters are described as loving their spouses or children. The Torah commands people to love in specific contexts – like loving one’s fellow, the stranger, and God – and Song of Songs consists of poetic conversations between two lovers. Jewish texts composed over thousands of years explore the wonders, hardships, and practical manifestations of love.

“Love your neighbor as yourself” (Leviticus 19:18) is the basis for a central principle known as the Golden Rule, or the concept of treating others as one wants to be treated themselves. Much commentary has been penned attempting to understand the verse’s moral message, scope, practical implications, and role in Judaism.

In a passage recited daily as part of the Shema prayer, the Torah commands loving God “with all your heart, soul, and might.” For thousands of years. Jewish commentators, thinkers, and legal scholars have explored the meaning of this commandment, how it can be accomplished, and its role in Judaism.

A machloket is a dispute between two different interpretations of Torah law. Although these disagreements can be incredibly destructive, disputes like those between Hillel and Shammai are considered constructive and known as “disagreements for the sake of heaven.”

Variations of the Hebrew word zakhor — translated as "remember" — appear multiple times throughout the Torah: The people of Israel are instructed to actively remember pivotal events in their history, like the Exodus from Egypt, and God is described as remembering individuals like Noah and God's covenant with the patriarchs. Later sources in the Jewish textual tradition discuss the role of communal memory in Judaism, the value of committing Torah teachings to memory, and how to preserve historical memory through daily actions and prayers.

Middot literally means “measures,” but it’s typically translated as “character traits,” because a person is defined—or measured—by their character traits.

The Hebrew word for "peace," shalom, is related to the Hebrew word that means whole or perfect, shalem. This suggests that there is a relationship between peace and wholeness. Judaism values peace very highly, prioritizing it over nearly everything else, as is reflected in biblical, rabbinic, liturgical, ethical, and legal texts.

This tractate of the Mishnah contains ancient wisdom and ethics of the rabbinic sages. Traditionally, the work is studied between Passover and Shavuot. Perhaps because of the tractate’s place in the liturgical calendar, it has spawned many commentaries over the centuries.

Renewal is a concept that can involve revitalizing, reinvigorating, or returning to an original state. In Judaism, the term can be used to refer to a specific 20th-century Jewish movement, but is also a concept found throughout biblical and rabbinic literature. The idea is particularly prevalent throughout chasidic texts, which emphasize performing routine commandments as if it were one’s first time performing them.

The Hebrew word "teshuvah" literally means “return” and is best translated as "repentance." Teshuvah is presented in Jewish sources as a gift from God because it allows one to return to the path of righteousness. Although it can be done anytime, Yom Kippur is the Jewish holiday most associated with repentance.

From the outset of the Torah, its characters are challenged to take responsibility for their actions: God questions Adam and Eve about their sin in the Garden of Eden and later asks their son Cain about the whereabouts of the brother whom he murdered. Responsibility is a foundation of the covenantal pact between God and the Israelites that appears throughout the Bible. The concept that all Jews are responsible for one another reverberates throughout Jewish texts, as they delve into the practical applications of responsibility and its theoretical underpinnings.

Rest is the abstention from creative work. After the six days of creation, God rested, and the fourth of the Ten Commandments — Shabbat — is to cease from creative work and rest just as God did. The Torah also commands that the land of Israel be left to lie fallow every seventh year in observance of shemittah. Rest is also required on holidays. While rest is the means of renewing our bodies and souls, tradition also recognizes it as a taste of the world to come.

Avodat Hashem — ”service of God” in English — is a primary religious objective in many Jewish texts. The first use of the term “service” in relationship to people serving God is in the book of Exodus, describing the expected worship of the Israelites upon leaving Egypt. In later Jewish sources, avodat Hashem takes the form of ritual sacrifices, prayer, general fulfillment of the Torah’s commandments, or ethical character development.

The term shalom bayit — “domestic peace” or “peace in the home” — in talmudic literature refers to a pleasant and peaceful atmosphere in one’s home. Later sources extend the term to refer to harmony between spouses, a value seen as so important that God was willing to have God’s holy name erased for its sake. A home with a strong bond between spouses is considered a space where God’s presence rests.

While Judaism is often thought of as a sound-filled religion — God uses speech to utter the world into existence, and synagogues and study halls are often places of audible prayer and learning— silence has its place in the Jewish textual tradition. The high priest Aaron reacts to the death of his two sons with silence, and Pirkei Avot praises silence as a "fence to wisdom." Sources throughout the centuries discuss the place and value of silence.

Strength is a trait and value discussed at length in Jewish sources. Biblical stories feature physically strong heroes, such as Samson in the book of Judges. Rabbinic texts analyze the merits of different types of strength and how they should be valued and prioritized.

Teaching is a central value in Judaism that features in a variety of context. The biblical patriarch Abraham is instructed to teach his descendants the ways of justice and righteousness, for examples, and rabbinic literature analyzes the responsibilities of parents to ensure that their children receive an education.

Gratitude, or the concept of being thankful, is prevalent throughout Jewish texts. It is the theme of the first prayer uttered upon waking up in the morning, Modeh Ani (“I give thanks”), and is a value that drives countless other Jewish practices, traditions, and customs.

Tikkun means “repair” or “mend.” It is used alongside the word olam (world) to express the Jewish responsibility to repair the world. Tikkun can also refer to specific texts read on various occasions, specific nights of Torah study, such as Hoshanah Rabbah and Shavuot, the process of making a shared courtyard into a personal space so that one can carry in it on Shabbat, or the process of improving character traits.

The Torah is Judaism's foundational text, described as given by God to the people of Israel at Mount Sinai. The five books that make up the Torah are Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. They tell of the origins and development of the Israelite nation and present the foundational laws of Judaism. In some contexts, “Torah” refers broadly to both the Written and Oral Torah, which includes not only the five books of the Torah but the entire Tanakh (Hebrew Bible), rabbinic literature, and any interpretations relating to those texts.

Torah study involves the study of sacred Jewish texts, like the Torah, Mishnah, Talmud, and works of midrash, kabbalah, and Jewish thought. It is considered central to religious practice, with blessings acknowledging the commandment to engage in Torah study and thanking God for giving the Torah featured at the beginning of daily liturgy. The subject, form, and nature of Torah study vary between individuals and communities.

The value of truth is discussed throughout the Jewish textual tradition, with roots in the biblical command to distance oneself from lying.. Jewish texts also make room for bending the truth or lying in certain circumstances, like for the sake of peace.

A tzaddik is someone who embodies tzedek, or righteousness, in order to overcome their surroundings in order to serve as a source of inspiration and spiritual help for others. In Hasidic literature, the tzaddik often pleads with God on behalf of the Jewish people.

The word tzedakah comes from the Hebrew word for tzedek (justice) and is charity given to the poor in pursuit of a just, ethical society. Whereas acts of loving-kindness (gemilut chasidim) can be done for the rich or poor, living or dead, tzedakah is only for the living poor.

Jewish tradition, with roots in midrash, maintains that Israelites stood at Mount Sinai as though they were “one person with one heart.” Acheinu, a prayer expressing Jewish unity, occupies an important place for many in Jewish prayer. The Torah also warns of the dangers of uniformity, through stories like the Tower of Babel, and Jewish texts throughout the ages consider how to balance unity with values that at times conflict with it.

In Judaism, visiting the sick (bikur cholim) is an important act of loving-kindness (gemilut hasadim) that requires one to provide physical or emotional support to someone who isn't feeling well.

The Hebrew term bal tashchit literally means "do not destroy" and refers to the biblical prohibition against destroying or wasting that which is yet useful. The initial biblical context of this commandment refers to the needless destruction of fruit-bearing trees. The rabbis of subsequent generations extended this principle to include other kinds of senseless waste.

Welcoming guests—hachnasat orchim in Hebrew—is an act of loving-kindness and a commandment in Judaism, described as greater than greeting the divine presence. Modeled most prominently by the biblical character Abraham, welcoming guests in Judaism can involve housing them, feeding them, and making them feel comfortable.

In the Bible, the Hebrew word for "wisdom," chokhmah, can take on different meanings depending on context: for example, the word can refer to superior intellect, moral discernment, or excellence with a practical skill. Several biblical characters are described as wise, from Betzalel to the wise woman from Tekoa to, perhaps most notably, King Solomon. Later Jewish texts further explore the nature, divine origins, merits, and limitations of wisdom.

Sources throughout the Jewish textual tradition touch on the topic of xenophobia, or fear or dislike of the foreigner or stranger. Rabbinic sources count dozens of instances in which the Torah warns of mistreating the foreigner, and countless texts expand on the importance of treating all people with dignity since humans were created in God's image. Other sources stress the chosenness of the Jewish people and that non-Jews are at times treated differently. Generations of Jewish scholars have grappled with explaining these diverse texts and approaches.