Compassion

Values

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.

Notable Sources

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Compassion for the Stranger

TANAKH

The Torah commands compassion for strangers, reminding the Israelites of their own experience as strangers in Egypt. The book of Exodus, the second book of the Torah, recounts the Israelites' enslavement and redemption, interspersed with commandments including the imperative to treat strangers with kindness.

You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.

Exodus 23:9

Divine Compassion for All Creatures

COMMENTARY

God’s compassion extends even to the most despised creatures, ensuring their survival through miraculous means. The 19th-century biblical commentator Malbim illustrates divine providence and compassion in his detailed analysis of the Hebrew Bible.

Providence also extends to the raven, traditionally regarded as one of the meanest of beasts: 'He gives cattle their food; to the raven's offspring too when they cry out' (Psalms 147:9). The Talmudic Sages asserted that 'when the raven has offspring the male tells the female that another bird impregnated her and so they despise and abandon them. What does the Holy One Blessed be He do? He ordains midges [or flies] for them [the offspring] that come out of their excrement and they eat them' (Tanchuma Deuteronomy: Ekev).

Malbim on Job 38:41:1

Compassionate Treatment of Outsiders

TARGUM

The Torah commands us to treat strangers with compassion, reminding us of our own history as strangers in Egypt. The Targum Pseudo-Jonathan, an Aramaic translation and interpretation of the Torah, emphasizes the ethical treatment of strangers, drawing on the Israelites' experience in Egypt.

And the stranger you shall not vex with words, nor distress him by taking his goods: Remember, sons of Israel, My people, that you were strangers in the land of Mizraim.

Targum Jonathan on Exodus 22:20

Priests and Prophets' Compassion Paths

COMMENTARY

Rabbi Jonathan Sacks' 'Covenant and Conversation' series on Deuteronomy explores the distinct roles of prophets and priests in Judaism. While priests focus on purity, separation, and the holy versus the profane, prophets emphasize justice, righteousness, compassion, and mercy. This contrast in their perspectives shapes how sin, repentance, and spiritual renewal are understood in Jewish spirituality, law, and ethics.

The prophet heard the word of God and conveyed it to the people. Priest and prophet had different sensibilities, different modes of consciousness, and used somewhat different terminologies. The priest spoke of separation and order, purity and impurity, the holy and the profane. The prophet spoke of relationships: justice and righteousness, compassion and mercy. When they spoke of sin and repentance, the priest used words like atonement and purification, while the prophet spoke of return, healing, and compassion. They had a different relationship to history…

Covenant and Conversation; Deuteronomy; Renewal of the Sinai Covenant, Shoftim, The Three Crowns 19

Relying on Divine Compassion

CHASIDUT

When no one else can intercede, we rely solely on HaShem's compassion. Rabbi Nathan of Breslov’s Likutei Tefilot offers deeply personal prayers that reflect a profound connection with God.

HaShem, You know that no one at this time is capable of standing up on our behalf to arouse that compassion. We have been so alienated from You that only You, our Father and King, can arouse compassion on our behalf.

Likutei Tefilot, Volume I 71:13

Compassion for the Intellectually and Spiritually Impoverished

CHASIDUT

There is no greater poverty than the poverty of the mind, and thus compassion is needed for those who are intellectually or spiritually impoverished. Rabbi Nachman of Breslov, a prominent Hasidic master, emphasizes the importance of daat (knowledge or awareness) in his teachings.

It is [brought in the Talmud]: There is no poverty other than in daat (Nedarim 41a) . This calls for compassion, because there is nothing more [in want of] compassion than this.

Likutei Moharan 106:1:2

The Superiority of Kindness

TALMUD

Acts of kindness are superior to charity because they can be performed with both one's person and money, benefit both the poor and the rich, and extend to both the living and the dead. The ancient rabbis in Tractate Sukkah compare acts of kindness and charity, highlighting three ways in which acts of kindness are considered superior.

The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead.

Sukkah 49b:11

The Path of Compassion

REFERENCE

Tolerance and peaceful discourse are essential in the pursuit of truth and bringing people closer to the Torah. Gershom Bader’s biographical work highlights the teachings of Hillel the Elder, emphasizing humility, peace, and love for fellow humans.

In his exposition of the law Hillel was tolerant toward his opponents. This was contrary to the custom of the scholars of that generation who did not tolerate any divergence of opinion and sharply reacted to differing interpretations. Hillel expressed his opinions peacefully and when he tried to prove the truth of his statements he did so in a calm manner. He said that man must love peace and search for it. When one attains the state of love for his fellow man he brings other people closer to the Torah.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Hillel 51

Honoring All Creatures

MUSAR

Honoring all creatures reflects the wisdom and honor of the Creator. Rabbi Moses Cordovero’s 16th-century ethical work, Tomer Devorah, teaches us to emulate God's attributes, particularly compassion and humility.

The first: It is to completely honor all of the creatures. Since he recognizes the virtue of the Creator that created man with wisdom - and the wisdom of the Creator is likewise in all of the creatures - and he, himself, sees that they are very, very honored; as the Creator of all, the virtuous Wise One, dealt with them in their creation. And if he disgraces them, God forbid, he touches on the honor of their Creator. And behold, this is similar to a wise smith - he made a vessel with great wisdom and he showed his creation to people. And one of them began to denounce it and to disgrace it…

Tomer Devorah 2:22

Compassion in Jewish Civil Law

GUIDES

Jewish civil law integrates compassion and justice, treating compassion and generosity as normative halakha. The Babylonian Talmud, a central text of Rabbinic Judaism, in tractate Bava Metzia, discusses laws related to property and commerce, emphasizing the importance of treating others with kindness and fairness.

A basic element in Jewish civil law is the integration of compassion with justice. To a large extent, the halakha goes beyond the requirements of justice. The obligation to relate to others with compassion and generosity is not merely a supererogatory addition to one's legal obligations; it is normative halakha that is derived from the conception of the Jewish people as one family. This is the reason for the distinction that one finds between general halakhot that structure economic life, which apply to all…

Introductions to the Babylonian Talmud, Bava Metzia, Introduction to Bava Metzia 4

Longing for Communal Joy

CHASIDUT

Rabbi Kalonymus Kalman Shapira’s 'Hakhsharat HaAvrekhim' addresses the emotional and spiritual struggles of individuals yearning for communal and spiritual joy during times of suffering and isolation. He reflects on the profound longing for companionship and the uplifting communal experiences of Shabbat and holidays, where the compassion and joy of communal gatherings provide solace and strength.

His friends come to visit him, and they calm him down. They bless him with wellbeing, and offer encouraging words. It could be that the first few times he finds strength in their words, but during the course of his illness when his pain is greater and his dark musings disturb him, and he thinks, “It would be so pleasant if I could be together with you, my friends. How bitter it is that I lie here isolated, separated from you, alone in a dark pit. It would be such a holy joy to be with you, all together, hearing the music you play and the songs you sing to God…

Hakhsharat HaAvrekhim 8:8

Compassion and Dignity in Community Support

COMMENTARY

Ensuring that everyone in the community lives on an economically comfortable level is a fundamental Jewish value. The 16th-century Italian rabbi and commentator Sforno emphasizes the duty to help others while preserving their dignity in his commentary on Leviticus 25:38.

להיות לכם לאלוקים. In order for G’d’s purpose to be the G’d of all of you to be accomplished, it is necessary that you enable your fellow to live on an economically comfortable level. It is your duty to help bring this about. [this is not a recipe for a welfare state but for a state in which the dignity of recipients of economic assistance is preserved. Ed.]

Sforno on Leviticus 25:38:1

Compassion in Mosaic Law

SECOND TEMPLE

Philo of Alexandria illustrates how compassion and humanity are deeply embedded in the Mosaic Law, affecting all aspects of life. Philo, a Hellenistic Jewish philosopher, harmonizes Jewish tradition with Greek philosophy, emphasizing the ethical and humanitarian aspects of Mosaic Law.

Humanity or kindness is the twin of piety, and the life and legislation of Moses is the best illustration it can have, but before going on to the latter we may mention incidents at the close of his career which were not noted in the two books which told the story of his life (51–52). Philo now proceeds to show how Moses knowing his end was near would not bequeath the succession to his family or even to his friend and lieutenant Joshua without consulting God (53–65), and how when the choice of Joshua had been divinely approved he charged him before the congregation (66–69)…

On the Virtues, Introduction 6

Abraham's Comprehensive Hospitality

MIDRASH

Abraham's hospitality was not just about providing for physical needs but also about teaching spiritual values. Louis Ginzberg's early 20th-century compilation, 'Legends of the Jews,' recounts Abraham's acts of kindness and his efforts to spread monotheism.

In Beer-sheba Abraham dwelt many years, and thence he endeavored to spread the law of God. He planted a large grove there, and he made four gates for it, facing the four sides of the earth, east, west, north, and south, and he planted a vineyard therein. If a traveller came that way, he entered by the gate that faced him, and he sat in the grove, and ate, and drank, until he was satisfied, and then he departed. For the house of Abraham was always open for all passers-by, and they came daily to eat and drink there…

Legends of the Jews 1:5:207

Divine Compassion and the Rebuilding of Jerusalem

LITURGY

Trust in God as the ultimate source of compassion and support is central to Jewish faith. This prayer, recited during the Shabbat morning service, is a plea for the rebuilding of Jerusalem and reflects the Jewish longing for the restoration of Zion.

Father of compassion, do well with Your will upon Zion. Build the walls of Jerusalem, for in You alone we have trusted, King, uplifted and exalted Divinity, master of infinitudes.

Siddur Ashkenaz, Shabbat, Shacharit, Torah Reading, Removing the Torah from the Ark, Ein Kamocha 2

Equality for Converts

HALAKHAH

The Torah explicitly forbids any form of discrimination against converts, including racial discrimination. Rabbi J. David Bleich, in his work on contemporary halakhic issues, emphasizes the absolute prohibition of prejudice against converts, mandating equal treatment and compassion for all Jews.

The obligations of Jews, individually and collectively, with regard to converts are not limited to concern for their spiritual welfare and essential temporal needs. Mahari Perla, in his commentary to Sa'adia Ga'on's Sefer ha-Mizvot (Aseh, no. 82), writes that Sa'adia viewed the passage "And if there would dwell among you a proselyte in your land … as the home-born among you shall the proselyte who dwells among you be unto you, and you shall love him as yourself …" (Lev. 19:33–34) as constituting a positive precept…

Contemporary Halakhic Problems, Vol I, Part II, CHAPTER XIV Black Jews, A Halakhic Perspective 68

The Ten Days of Compassion

KABBALAH

During the Ten Days of Repentance, God judges Israel with mercy and compassion, culminating in forgiveness on Yom Kippur. The Zohar, a foundational work of Jewish mysticism, emphasizes God's special presence and mercy during this period.

and so the Holy One dispenses His judgement to Israel in a spirit of mercy, and accords them as a time of grace those ten days between New Year Day and the Day of Atonement, for the acceptance of all those who repent of their sins and for forgiveness of their iniquities, by giving them a respite till the Day of Atonement.

Zohar, Vayera 26:386

Divine Reflection of Human Compassion

CHASIDUT

The way you treat your neighbor directly influences how God will treat you, mirroring your actions like a shadow. The Ba'al Shem Tov, founder of Hasidic Judaism, teaches that divine behavior mirrors human actions, emphasizing the importance of compassion and love for one's neighbor.

And you shall love your neighbor like yourself, [I am the Lord]: The explantion of the verse, "and you shall love your neighbor," is [that] just like you act towards your neighbor with love and unity - "like yourself, I am the Lord"; that I the Lord will be like yourself. And this is according to the secret of, "the Lord is your shadow" (Psalms 121:5), that is explained in the words of our Godly teacher, the Baal Shem Tov: That like a person behaves below with his friend and neighbor, with love and with proper traits, so too will the supernal King behave towards him…

Ba'al Shem Tov, Kedoshim 21:1

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