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.

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 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 term “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 us to provide 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.

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. It may also be a divine response to humanity's fulfillment of God's will. The Torah also commands Jews to rejoice in some contexts.

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.

Knowing God (Yediat HaShem) refers to how a person gains better awareness and understanding of God. There are many ways that people enhance their knowledge of God, such as through meditation or asking philosophical questions.

“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.

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.”

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.

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.

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.

The 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 at any time, Yom Kippur is the Jewish holiday most associated with repentance.

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” and is used alongside the word olam (world) to express the Jewish responsibility to “repair the world.” Tikkun also refers to specific texts read on various holidays, including the seventh day of Passover and on Shavuot.

The Torah is Judaism's foundational text, described as given by God to the Israelites 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.

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.

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.

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) is an important act of loving-kindness (gemilut chasadim). Welcoming guests also involves housing and feeding guests—with a friendly and welcoming disposition.