Social Issues

Though the Bible does not explicitly address the topic of abortion, several biblical texts serve as a basis for Jewish discussions about abortion, most prominent among them Exodus 21:22–23. Subsequent rabbinic texts, interpretations, responsa, and works of Jewish thought take up the questions of the circumstances in which abortions are permitted or required and weigh the complexities of the many competing factors that require consideration.

Exploration for purposes of trade.

The Torah describes several censuses of the people of Israel throughout the books of Exodus and Numbers. These censuses are conducted to collect donations for the Tabernacle, for military preparation, and for tribal organization. Later sources analyze the halakhic ways to do a census, the spiritual significance of these biblical censuses, and more.

Biblical texts describe people with disabilities as an organic part of the community. Halakhic texts analyze how certain disabilities can affect the fulfillment of particular commandments, with some rulings being reevaluated in light of modern medical technology and contemporary understandings. Rabbinic literature, with its emphasis on learning, discusses tailoring education to the needs of the pupil, including those with disabilities. Works throughout the Jewish textual tradition explore the concept of disability from a range of perspectives.

Hatred is a concept that appears throughout the Jewish textual tradition. The Torah commands against harboring hatred for one’s fellow in one’s heart, and rabbinic sources discuss the parameters of hatred, under what circumstances hatred might be permitted or even encouraged, how to avoid harboring hatred, and the halakhic ramifications for one whose actions are motivated by hate.

The opening chapter of the Torah describes how God created humanity in the image of God, a concept that fuels the idea that people are to be treated with dignity and respect. The value of human dignity stands behind many Jewish commandments and customs, such as the obligation to return a cloak taken as collateral from a poor person as the night approaches or the duty to promptly bury the dead.

There is no single defining characteristic of the Jewish people. Nevertheless, many texts of many genres explore Jewish peoplehood, how it is defined, achieved, and maintained.

Leadership is a concept that features throughout the Jewish textual tradition. Biblical stories of leaders like the matriarchs and patriarchs, Moses, and Joshua, offer much material for leadership analysis. Rabbinic sources throughout the ages debate the merits of different models of leadership, and contemporary authors grapple with how to approach leadership today in light of ancient texts.

Murder is one of the three most grievous sins in Judaism for which the rabbis teach that one is to let oneself be killed rather than kill another. Jewish texts discuss this law and also speak about the spiritual and social implications of taking another's life and also the very limited circumstances under which it is permissible to kill another person.

Jewish texts acknowledge the existence of poverty and greatly value attempts to alleviate it. Caring for the poor is a commandment in the Torah, and later halakhic (legal) authorities detail practical applications of the obligation. In sources of Jewish thought, poverty has been held up as a positive, refining quality as well as a potential punishment for sins. In any case, one is required to treat a poor person with respect and dignity.

Power is often understood as a demonstrable, physical strength. God is understood to be all-powerful in many Jewish texts, and this power of the Divine is compared to the lesser power of mere mortals. The power of ongoing creation, of nature, and the world are seen in different genres as emanations of God’s power. However, an inner power of restraint is also seen as a sign of strength of character.

The Bible tells the stories of several rebellions, like that of Korach and his followers, those of Adoniah and Absalom against their father, King David, and the anointing of Jehu as king as a rebellion against Ahab. The Torah also discusses how parents deal with a wayward and rebellious son. Post-biblical Jewish history is filled with notable revolts and rebellions, like the Maccabean revolt and the Bar Kokhba revolt.

The prohibition against taking revenge in Judaism is rooted in Leviticus 19:18. Sources throughout the Jewish textual tradition discuss the parameters and applicability of this prohibition, the reason behind it, and its role in shaping a just society.

Through the Torah's commandments and the prophets' voices, God demands that the Jewish people behave with justice and righteousness. These imperatives are taken up by the ancient rabbis and later Jewish thinkers who endeavor to further define what justice is, what it requires of us, and to imagine what a just world might look like, or if that will only come to be in a messianic age.

In the Bible, work can be seen as part of the human experience from the outset of humanity: when God creates man, God puts man in the garden of Eden to "work it and preserve it." When Adam and Eve later sin by eating from the tree of knowledge, Adam is cursed with a future of arduous labor: "by the sweat of your brow you shall eat bread". In describing the commandment of Shabbat, the Torah contrasts Shabbat with weekdays, which are described as days of work. Rabbinic and later texts delve into the question of whether work is intrinsically valuable, how to balance work and other values, and the proper ways to treat workers.

The Torah instructs treating laborers justly, forbidding delaying their payment. Various rabbinic sources discuss the value of labor and the honor it gives to one who does it, responsibilities of employers toward their workers, and the rights and responsibilities of workers.