Definitions
Compassion /kəmˈpaʃ(ə)n/ Noun
A) “A concern for the wellbeing of others.”
Source: Cosley, B., McCoy, S., & Saslow, S. (2010). Is compassion for others stress buffering? Consequences of compassion and social support for physiological reactivity to stress. Journal of Experimental Social Psychology, 46 (5), 816-823.
B) Word Origin: mid-14c., from Old French compassion"sympathy, pity" (12c.), from Late Latin compassionem(nominative compassio) "sympathy," noun of state from past participle stem of compati"to feel pity," from com "with, together"(see com-) + pati "to suffer"(see passion). Latin compassio is an ecclesiastical loan-translation of Greek sympatheia (see sympathy). Source:https://www.etymonline.com/word/compassion
C) Compassion in Hebrew:Rachamim. Derived from Hebrew root rechem(ר–ח–ם)/
r-c-m , shared by the word for “womb.”
Discussion Questions
1. What do you notice about these three ways of describing compassion?
2. How does the Latin “suffer with” (B) interact with the English definition (A)?
3. How does the Hebrew translation of compassion effect the meaning of this word? What are the implications of rachamim being derived from “womb?”
Texts on Compassion
(6) The LORD passed before him and proclaimed: “The LORD! the LORD! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness,
Deuteronomy 22:6-7
(6) If a bird’s nest happens to be before you while you are on your way [walking around], in any tree or on the ground, with young ones or eggs, and the Mother Bird sitting upon the young, or upon the eggs, you shalt not take the Mother Bird with the young; (7) You shall let the Mother Bird go, but the young you may take for yourself [to eat]; In reward: all will be well for you, and that your days will be prolonged [made longer].
Rabbi Gamliel, son of Rabbi Yehuda HaNasi, says: The verse that states: “And He will show you mercy and have compassion on you and multiply you” (Deuteronomy 13:18) teaches us that anyone who has compassion for God’s creatures will receive compassion from Heaven, and anyone who does not have compassion for God’s creatures will not receive compassion from Heaven.
(18) You shall not take vengeance or bear a grudge against your countrymen. Love your neighbor as yourself: I am the LORD.
Bava Metzia 62a
Two people are travelling along the way, and one of them has in his possession a flask of water. If both drink from it, they will both die. However, if only one of them drinks, he will be able to make it out of the desert. Ben Petura expounded, “It is better that both should drink and die that that one should witness the death of his fellow.” Then Rabbi Akiva came and taught, “‘Your brother shall live with you’ (Vayikra 25:36) — your life comes first, before the life of your friend.
Rabbi Akiva prioritizes one's own survival over that of their fellow. He puts on his own oxygen mask first, as it were - and in Rabbi Akiva's case, there is only one oxygen mask to be worn. In this case, he is standing by his verse of "love your neighbor as yourself" as primary; that is, it's possible that he is loving himself in this moment. And, ultimately, as one goes on to teach more Torah and do good, he will be appealing to a wider audience of his fellow humans (which Ben Azzai focuses on above).
Thirteen Attributes of Mercy
Beginning with the midnight/early morning selichot prayers at the beginning of the season of the Days of Awe, recitation of the Thirteen Attributes of divine mercy will be an integral part of the prayers of the High Holy Day season.
The well-known words of the Thirteen Attributes, Adonai, Adonai, El Rachum V'chanun, are spoken by God in Exodus 34 as God forgives Israel for the sin of the golden calf. The Talmud gives an astonishing elaboration of what went on at that moment: "God wrapped himself like a prayer leader and taught Moses this order of prayer, so that whenever Israel sins they would say this order and be forgiven" (Rosh Hashanah 17b).
According to the Talmud, God, so to speak, was modelling how to pray for forgiveness. Is it magic? Do we only have to say the words and all will be fine? No, the Talmud goes on to makes clear that teshuvah, repentance, is required. The attributes of mercy tell us that God is there waiting to embrace us after we have sinned if we return to God. (Source: https://www.thejc.com/judaism/jewish-ways/thirteen-attributes-1.68278)
· Adonai: compassion before a person sins;
· Adonai: compassion after a person has sinned;
· El: mighty in compassion to give all creatures according to their need;
· Rachum: merciful, that humankind may not be distressed;
· VeChanun: and gracious if humankind is already in distress;
· Erech appayim: slow to anger;
· VeRav chesed: and plenteous in kindness;
· VeEmet: and truth;
· Notzer chesed laalafim: keeping kindness unto thousands;
· Noseh avon: forgiving iniquity;
· VaFeshah: and transgression;
· VeChata'ah: and sin;
· VeNakeh: and pardoning.
Sample from the Yom Kippur Liturgy:
There was [an] incident involving one gentile who came before Shammai and said to Shammai: Convert me on condition that you teach me the entire Torah while I am standing on one foot. Shammai pushed him away with the builder’s cubit in his hand. This was a common measuring stick and Shammai was a builder by trade. The same gentile came before Hillel. He converted him and said to him: That which is hateful to you do not do to another; that is the entire Torah, and the rest is its interpretation. Go and study.
Discussion Questions
1. How is Hillel's phrase here different than the verse in Leviticus, "Love your neighbor as yourself?"
2. If we truly followed this dictum, how would our daily behavior change? How would our government policies change - foreign and domestic?
3. What other social justice themes emerge from this text?
Source: http://www.on1foot.org/text/babyloniantalmud-shabbat-31a
The Golden Rule (The Law of Reciprocity): A Universal Belief?
Read the texts from religions across the globe.
Discussion Questions
1. What do you notice that is similar about these statements? What is different?
2. Is anything surprising?
Religious scholar Karen Armstrong on the need for a global compassion movement:
The Charter for Compassion
https://charterforcompassion.org/english
The principle of compassion lies at the heart of all religious, ethical and spiritual traditions, calling us always to treat all others as we wish to be treated ourselves. Compassion impels us to work tirelessly to alleviate the suffering of our fellow creatures, to dethrone ourselves from the centre of our world and put another there, and to honour the inviolable sanctity of every single human being, treating everybody, without exception, with absolute justice, equity and respect.
It is also necessary in both public and private life to refrain consistently and empathically from inflicting pain. To act or speak violently out of spite, chauvinism, or self-interest, to impoverish, exploit or deny basic rights to anybody, and to incite hatred by denigrating others - even our enemies - is a denial of our common humanity. We acknowledge that we have failed to live compassionately and that some have even increased the sum of human misery in the name of religion.
We therefore call upon all men and women ~ to restore compassion to the centre of morality and religion
~ to return to the ancient principle that any interpretation of scripture that breeds violence, hatred or disdain is illegitimate ~ to ensure that youth are given accurate and respectful information about other traditions, religions and cultures ~ to encourage a positive appreciation of cultural and religious diversity ~ to cultivate an informed empathy with the suffering of all human beings, even those regarded as enemies.
We urgently need to make compassion a clear, luminous and dynamic force in our polarized world.
Rooted in a principled determination to transcend selfishness, compassion can break down political, dogmatic, ideological and religious boundaries. Born of our deep interdependence, compassion is essential to human relationships and to a fulfilled humanity. It is the path to enlightenment, and indispensible to the creation of a just economy and a peaceful global community.
Discussion Questions
1. What is your reaction to this statement?
2. Does it seem possible to realize the Charter’s aspirations?
3. Does the Charter “feel Jewish?” Why or why not?