Values

Beit midrash, meaning "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 focuses on in-depth study.

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.

Avodat Hashem (service of God) is the approach to worshiping God and fulfilling the religious and spiritual obligations defined in the Torah.

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.

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.

Friendship is a value discussed throughout Jewish literature in a variety of contexts. Stories of friendship are present throughout the Bible, and rabbinic sources analyze the parameters, obligations, and significance of friendship.

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.

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 prophets that hopeful futures lie ahead. Later works throughout the Jewish textual tradition offer guidance on turning despair into hope, analyze the relationship between hope, trust, and fear, and provide language for expressing hope through prayer.

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.

Shalom bayit describes harmony between spouses and in a family and literally means “peace in the home.” Jewish texts place a high priority on building a peaceful, nurturing atmosphere through acts of loving-kindness and respect in order to achieve shalom bayit.

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.

Yirat Shamayim translates as “fear of heaven,” but is understood to apply to God. Yirat Shamayim is an important and central spiritual quality that includes having both a fear and an awe of God.