Love and Brotherhood
Level: Basic |
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Many people think of Judaism as the religion of cold, harsh laws, to be
contrasted with Christianity, the religion of love and brotherhood. This
is an unfair characterization of both Judaism and Jewish
law. Love and kindness has been a part of Judaism from the very beginning.
Pirkei Avot, a book of the Mishnah, teaches
that the world is based on three things: on
Torah (law), on service to G-d, and on g'milut
chasadim (usually translated as "acts of lovingkindness"), perhaps drawing
from Psalm 89:3, "the world is built on kindness" (more commonly translated
as "forever is mercy built"). The Talmud says that g'milut chasadim is greater
than tzedakah (charity), because unlike tzedakah,
g'milut chasadim can be done for both poor and rich, both the living and
the dead, and can be done with money or with acts. (Talmud Sukkah 49b). The
Mishnah describes g'milut chasadim as one of the few things that one can
enjoy the fruits in this world and the principal remains intact in the
world to come.
A large part of Jewish law is about the relationship between man and his
neighbors. The same body of Jewish law that commands us to eat only
kosher food, not to turn on lights on
Shabbat, and not to wear wool woven with linen,
also commands us to love both Jews and strangers, to give
tzedakah (charity) to the poor and needy,
and not to wrong anyone in speech or in business.
In fact, acts of lovingkindness are so much a part of Jewish law that the
word "mitzvah" (literally, "commandment") is informally used to mean any
good deed.
The Talmud tells a story of Rabbi Hillel, who
lived around the time of Jesus. A pagan came to him saying that he would
convert to Judaism if Hillel could teach him the whole of the
Torah in the time he could stand on one foot.
Rabbi Hillel replied, "What is hateful to yourself, do not do to your fellow
man. That is the whole Torah; the rest is just commentary. Go and study it."
Sounds a lot like Jesus' "Golden Rule"? But this idea was a fundamental part
of Judaism long before Hillel or Jesus. It is a common-sense application
of the Torah commandment to love your neighbor as yourself (Lev. 19:18),
which Rabbi Akiba described as the essence of
the Torah.
The true difference between Judaism and Christianity lies in Hillel's last
comment: Go and study it. Judaism is not content to leave love and brotherhood
as a general ideal, to be fulfilled as each individual sees fit. Judaism
spells out, in intricate detail, how we are meant to show that love.
Jewish law includes within it a blueprint for a just and ethical society,
where no one takes from another or harms another or takes advantage of another,
but everyone gives to one another and helps one another and protects one
another. Again, these are not merely high ideals; the means for fulfilling
these ideals are spelled out in the 613 commandments.
Everyone knows that the Ten Commandments command
us not to murder. The full scope of Jewish law goes much farther in requiring
us to protect our fellow man. We are commanded not to leave a condition that
may cause harm, to construct our homes in ways that will prevent people from
being harmed, and to help a person whose life is in danger, so long as it
does not put our own lives in danger. These commandments regarding the
preservation of life are so important in Judaism that they override all of
the ritual observances that people think are the most important part of Judaism.
We are commanded to help those in need, both in physical need and financial
need. The Torah commands us to help a neighbor with his burden, and help
load or unload his beast. See Treatment of Animals.
We are required to give money to the poor and needy, and not to turn them
away empty handed. See Tzedakah:
Charity.
Jewish law forbids us from cheating another or taking advantage of another.
Jewish law regarding business ethics and practices is extensive. It regulates
conduct between a businessman and his customer (for example, not to use false
weights and measures, not to do wrong in buying and selling, not to charge
interest) and between a business man and his employee (to pay wages promptly,
to allow a worker in the field to eat the produce he is harvesting, and not
to take produce other than what you can eat from the employer while harvesting).
Entire books have been written on the subject of Jewish laws against wronging
another person in speech. We are commanded not to tell lies about a person,
nor even uncomplimentary things that are true. We are commanded to speak
the truth, to fulfill our promises, and not to deceive others. See
Speech and Lashon Ha-Ra.
Contrary to what many people think, most of these laws regarding treatment
of others apply not only to our treatment of our fellow Jews, but also to
our treatment of gentiles, and in many cases
even to our treatment of animals. In fact,
some of the laws instituted by the sages even extend kind treatment to inanimate
objects. The bread on the Shabbat table is
covered during the blessing over the wine,
so that it's "feelings" are not hurt by having the wine take precedence over
it. Of course, we do not believe that bread actually has feelings, but this
practice helps to instill an enormous sensitivity to others. If we can show
concern for a loaf of bread, how can we fail to show concern for our fellow
man?
© Copyright 5756-5767 (1995-2007), Tracey
R Rich
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