Kindness

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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.
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Love Your Neighbor as Yourself
TANAKH
The Torah commands us to love our fellow as ourselves, explicitly prohibiting vengeance and bearing grudges, grounding this ethical directive in the divine authority of God. Leviticus, the third book of the Torah, outlines this commandment as a fundamental principle of ethical behavior among the Jewish people.
You shall not take vengeance or bear a grudge against members of your people. Love your fellow [Israelite] as yourself: I am יהוה.
Leviticus 19:18
Love at Judaism's Core
REFERENCE
The principle of brotherly love, as taught by Hillel, is considered the essence of the entire Jewish law. Gershom Bader's work highlights Hillel the Elder's famous teaching: 'Do not unto thy neighbor what you would not have him do unto you,' emphasizing its central role in Jewish ethics.
Hillel was the first of the authors of the Mishnah who insisted that the object of religion is to enforce the fulfillment of the duties of one man toward another and that all practical commandments are but a means to this end. He therefore established the principle of brotherly love as the main condition for all the commandments of the Torah. Once, when a Gentile wanted to adopt Judaism on one condition, that he be taught the whole Torah in the time that he could stand on one foot, Hillel gave him but one rule: Do not unto thy neighbor what you would not have him do unto you…
The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Hillel 14
The Impact of an Evil Dog on Kindness
TALMUD
Keeping an evil dog in one's home can prevent acts of kindness and diminish one's fear of Heaven. The Babylonian Talmud, a central text of Rabbinic Judaism, in tractate Shabbat discusses the negative consequences of keeping an evil dog, supported by a verse from Job.
Rav Kahana said that Rabbi Shimon ben Lakish said, and some say Rav Asi said that Reish Lakish said, and some say Rabbi Abba said that Rabbi Shimon ben Lakish said: Anyone who raises an evil dog within his home prevents kindness from entering into his home, since poor people will hesitate to enter his house. As it is alluded to in the verse: “To him that is afflicted [lamas], kindness from his friend and awe of the Almighty will leave” (Job 6:14), since in the Greek language they call a dog lamas…
Shabbat 63a:28-63b:1
Eternal Treasures of Kindness
TOSEFTA
True kindness and charity (tzedakah) are about storing up spiritual treasures that have eternal value. The Tosefta, an ancient collection of rabbinic laws and teachings from the land of Israel, emphasizes the eternal significance and moral superiority of acts of kindness and charity.
There was an incident involving King Munbaz, who went and gave away all of his treasures [to the poor] in the years of drought, and his brothers said to him, "Your ancestors stored up treasures, and added to those of their fathers, and you went and gave away all your treasures, and those of your fathers." He said to them, "My ancestors stored treasures below, but I stored treasures above, as it is written (Ps. 85:12), 'Truth will spring out of the earth [and righteousness (tzedek) will look down from heaven]…
Tosefta Peah 4:18
The Highest Form of Kindness
COMMENTARY
Kindness shown to the dead is considered the highest form of kindness because it is entirely selfless. Rabbinic teachings and interpretations of Genesis 47:29 highlight the concept of 'chesed shel emet' (true kindness) as acts of kindness done for the deceased.
An act of respect shown to the dead stands in a higher scale, according to Rabbinic teaching, than to the living, because it is disinterested. On the phrase "Deal kindly and truly with me" (Gen. xlvii. 29) the Rabbis comment that "kindness of truth" is that performed to the dead; Gen. Rab. xcvi. 5.
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot 18a:16
The Transformative Power of Kindness
COMMENTARY
The approach of hessed (kindness) transforms our perception of the world, aligning it with the divine and imbuing it with meaning and value. Rabbi Avraham Yitzchak HaCohen Kook contrasts the approaches of gevura (severity) and hessed (kindness) in his work, 'Arpilei Tohar'.
In other words, two approaches are contrasted here: that of gevura and that of hessed. The approach based on gevura, which sees the world as insignificant in relation to the divine, is too severe; it reveals only the basic parts and overlooks the fine points. With the approach of hessed, the view becomes more nuanced; the temporal is understood as part of eternity, and the meaning and value of the world, which now exists in harmony with, rather than in opposition to, the divine, is transformed.
Commentary on Selected Paragraphs of Arpilei Tohar 2:184:3
Kindness and Truth in Repentance
MUSAR
Kindness and truth, especially when accompanied by sincere repentance, play a crucial role in atoning for sins and providing protection from afflictions and death. In his 13th-century work Sha'arei Teshuvah, Rabbi Yonah of Gerona highlights that acting with kindness and upholding truth not only sanctifies God's name but also contributes significantly to spiritual cleansing and safeguarding.
The seventeenth principle is to seek [to do] actions of kindness and truth, as it is stated (Proverbs 16:6), "Iniquity is atoned by kindness and truth; and evil is shunned through fear of the Lord." And now reflect upon the secret of this verse. For surely if the sinner has not repented to God, his sin will not be atoned by doing kindness - as it is stated (Deuteronomy 10:17), "who shows no favor and takes no bribe." And our Rabbis, may their memory be blessed, explained (Yalkut Shimoni on Nach 947) that [this means] that He will not take the bribe of [the fulfillment of] a commandment…
Sha'arei Teshuvah 1:47
Prayer for Universal Peace
CHASIDUT
Prayer has the power to cultivate universal kindness and peace among all beings. Rabbi Nachman of Breslov, a key Hasidic figure, explores this transformative potential of prayer in his collection Likutei Moharan, emphasizing how divine compassion can inspire mutual mercy and harmony.
And through prayer, a person merits universal peace. This is the meaning of, “His mercies are upon all His works.” In other words, God’s mercies are drawn upon all created beings. The created beings will have mercy for one another, and there will be peace between them. As it is written (Isaiah 11:6,9), “And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid… they shall not harm or destroy”—for there will be peace between them. This is: “His mercies are upon all His works…
Likutei Moharan 14:11:3
Recognizing Divine Kindness Through the Sukka
HALAKHAH
The temporary nature of the sukka during Sukkot serves as a powerful reminder of divine providence and the purpose of material possessions in fostering faith, moral growth, and the desire to help others. Rabbi Eliezer Melamed, in his contemporary presentation of Jewish law, Peninei Halakhah, explores the connection between the festival of Sukkot and the recognition of God's kindness.
The idea of Sukkot is to experience true joy with all the produce that we gathered throughout the year. We achieve this by reinforcing our awareness that everything that we gathered was due to God’s kindness, and that its main purpose is to help us grow stronger in our faith and moral fiber and to give us the means and desire to help others and repair the world. We leave our secure, permanent homes for the temporary sukka, a place of mitzva and sanctity, and thus return to the foundations of the Jewish faith. We learn that our homes and possessions are tools to realize divine ideals.
Peninei Halakhah, Sukkot 1:9:3
The Home as a School of Love
COMMENTARY
The home is where the daily practices of love and reciprocity, which form the foundation of relationships, are learned and nurtured. Rabbi Jonathan Sacks, in his series of Torah commentaries, reflects on the significance of home and family, drawing lessons from the Torah portion Ki Tisa.
It’s where we belong and where, if we are lucky, we raise a family. Home is where we learn the poetry of everyday life, the choreography of ḥesed, the countless daily acts of reciprocity and kindness that constitute the language of love.
Covenant and Conversation; Exodus; The Book of Redemption, Ki Tisa, Shabbat and the Golden Calf; Reflections on the Great Crash of 2008 11
Moses' Empathy and Divine Encounter
MIDRASH
Moses' empathy and willingness to share in the suffering of the Israelites led to his divine encounter with God. The medieval midrash Shemot Rabbah, a medieval midrashic work on the book of Exodus, elaborates on Moses' personal involvement in alleviating the burdens of the Israelites.
“It was in those days, Moses grew and went out to his brethren, and he saw their burdens; he saw an Egyptian man beating a Hebrew man of his brethren” (Exodus 2:11).
“It was in those days, Moses grew,” – Moses was twenty years old at that time, and some say forty years old. “Moses grew.” Doesn’t everyone grow? Rather, it is telling you that he grew in an atypical manner. “And went out to his brethren,” this righteous one went out twice and the Holy One blessed be He wrote them one after another; “he went out on the second day” (Exodus 2:13), these are two…
Shemot Rabbah 1:27
Welcoming Guests with Joy
KABBALAH
The Zohar emphasizes the profound spiritual significance of welcoming guests with joy and a radiant countenance. This mystical text likens the act of hospitality to a king preparing a grand celebration for a dear guest, highlighting the importance of kindness and joy.
for one who invites a guest must show him a smiling face to crown his visit therewith. Imagine a king who invites an honoured guest and says to his court: All other days you are each in his house doing his work there, or in business or in the field, save only on my special day which you devote to rejoicing with me. Now I have invited a very honoured guest, and I desire that you should engage in no work in the house or in business or in the field, but that you should all come together as on my special day and prepare to meet that guest with smiles, with joy and with praises.
Zohar, Emor 24:107
Boaz's Compassion for Ruth
TANAKH
Boaz's concern for Ruth's well-being and his instructions for her safety highlight the importance of compassion and protection. The Book of Ruth, one of the five megillot in the Hebrew Bible, tells the story of Ruth's loyalty and Boaz's compassion, culminating in their marriage and the birth of their child, who becomes the grandfather of King David.
Boaz said to the servant who was in charge of the reapers, “Whose girl is that?” The servant in charge of the reapers replied, “She is a Moabite girl who came back with Naomi from the country of Moab. She said, ‘Please let me glean and gather among the sheaves behind the reapers.’ She has been on her feet ever since she came this morning. She has rested but little in the hut.” Boaz said to Ruth, “Listen to me, daughter. Don’t go to glean in another field. Don’t go elsewhere, but stay here close to my girls.
Ruth 2:5-8
Kindness in the Book of Ruth
TARGUM
The kindness shown to the deceased and to Naomi in the Book of Ruth is a profound example of loyalty and compassion. The Aramaic Targum to Ruth offers an ancient translation and commentary, providing deeper insights into the acts of kindness and their significance.
Said Naomi to her daughters-in-law: "Go, return each to her mother's house. May the Lord do kindness unto you, just as you have done unto your deceased husbands, refusing to marry after their death, and unto me, whom you have provided for and sustained.
Aramaic Targum to Ruth 1:8
Compassion in Jewish Civil Law
GUIDES
Jewish civil law blends compassion with justice, treating them as integral to the legal system. Bava Metzia of the Babylonian Talmud illustrates how laws governing property and commerce incorporate ethical principles, reflecting the Jewish view of people as one family and showing that legal norms include both justice and kindness.
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
The Root of Compassion
JEWISH THOUGHT
Compassion is an intrinsic trait implanted in humans from creation, serving as the root of love, lovingkindness, and uprightness. Rabbi Samuel David Luzzatto, in his 19th-century work, explores how compassion leads to doing good without seeking any reward, as the trait of compassion is a reward in itself.
The first foundation, the means specific for character improvement, is compassion. The trait of compassion was implanted in a man from the beginning of his creation, and it is the root of his love, his lovingkindness, and his uprightness. It is that alone which leads us to the doing of good not in order to receive reward, neither naturally or unnaturally, neither in this world or in the world to come. For the trait of compassion is reward in itself. For the compassionate one suffers in the suffering of his friend and is not at peace until his friend's break is bound and his wound is healed.
Sefer Yesodei HaTorah 5:1
The Hospitality of Abraham
SECOND TEMPLE
Abraham's eagerness to welcome travelers into his tent exemplifies the Jewish value of hospitality. Philo of Alexandria, a first-century Jewish philosopher, elaborates on Abraham's earnestness in inviting strangers, even when their divine nature was not apparent.
[107] I have described the inhospitality and licentiousness of the Egyptians. Turning to the victim of this outrage, we may well admire his kindness of heart. When at noon he saw three travellers in the form of men, for their diviner nature was not apparent to him, he ran to them and earnestly begged of them not to pass his tent but to enter as was fitting and partake of hospitality. But they, knowing, not so much by his words as by the feeling he showed, that he spoke the truth, assented without hesitation.
On Abraham 22:1
WIZO Jubilee stamp, issued: 18/10/1970, Israeli postage stamp catalog, Catalog Number: 505,Designers: Amar Moshe and Almaliah Gad.
WIZO Jubilee stamp, issued: 18/10/1970, Israeli postage stamp catalog, Catalog Number: 505,Designers: Amar Moshe and Almaliah Gad.

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