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from both a Rabbinical a Kabbalistic view

by
Andrea Berghouse












~It is said that there is one main golden rule in Judaism that encompasses
all the ethical laws that emanate from the Torah~

This golden rule comes from one of the most famous sayings in all Judaism, by Rabbi Hillel the Elder (c.60 BCE-c.10CE).
He was once asked by a man, Teach me the entire Torah while I stand on one foot.
Rabbi Hillel responded: What is hateful to you, do not do to your fellow.
This is the entire Torah and the rest is commentary. Now go learn.



There are so many more quotes from all walks of Jewish sacred literature, including the Torah, that evoke and refer to the ethical
life that the commandments of the Torah call us to live by, however this statement from Hillel, seems for many Jews to embody
the entire essence of ethical living. By referring to it as the golden rule of Judaism, it is being said that if one can absorb this
statement and feel it and Really live it in Every way in ones life, no matter the circumstance, then by default one is actually living
all the ethical laws as intended by the Torah.

From this we can see that morality is thus inferred to be one of the central components of Judaism. Therefore the ethical laws
assigned by the mitzvot in the Torah, and later the Rabbinical and Kabbalistic interpretations of them, are central and key to
every aspect of ethical Jewish living through all the ages.


Different weaves of the same tapestry

In my research on the ethical laws of Judaism, I became very interested in finding out about these two perspectives of halacha,
rabbinical and kabbalistic. Halacha being the broad term used to encapsulate Jewish ethical law, the collective body of religious
laws for the Jewish people, as expounded upon in kabbalistic and rabbinical literatures, based on the 613 Biblical commandments
in the Torah.
I will explore these two ways of living and interpreting the Jewish ethical laws, how they are different, and how they are
inexplicably and timelessly interwoven. I will delve not so much into the details of each ethical law and all the many intricacies, as
I note that this topic and the diversity with which I have chosen to explore it, is very complex and deep indeed, and in my research
I was amazed at the never-ending richness of the depth. For the first time I have really understood the never-ending vastness of
Jewish literature as it pertains to the ethical laws, as well as to all others as well.

Therefore in the context of a short essay I cannot even remotely hope to display all the intricate detail of this chosen topic, but
rather I wish to point out to the reader that this essay is a dip into the essence of it all, with the hope of showing that I have a
broad and generalised understanding of the depth. I have chosen to explore the overall generalisation of what these laws mean
to the Jewish people, and the rabbinical and kabbalistic pathways of interpreting and living these divine mitzvot, which have
formed the basis of all Jewish ethical law.





Morality, as is ascribed to the Jewish people through the Torah's 613 commandments

In order to discuss the viewpoints as laid out in the subject of this essay, I must delve into the source and meaning of morality in
regards to the ethical laws that have been laid out for Judaism in the Torah.
Jewish ethics is a vital facet of Jewish legal literature, broadly called halakha, which can denote a single law, or the vast range of
rabbinic legal texts, or to the overall system of religious law. It is said that Moses received the Ten Commandments at Mount
Sinai, as well as the Five Books of Moses containing the 613 commandments, in fact the entirety of Jewish law. These
commandments, mitzvot, are the basis of all the moral and ethical laws of Judaism. They are often referred to as a moral deeds
performed as a religious duty by a Jewish person.

The involvement of G-d in moral issues, through the commandments given in the Torah, gives Jewish ethical laws a craving and
determination beyond that which is to be found in many other ancient and modern traditions. We can see that key moral terms
such as justice, righteousness, kindness, and compassion is spoken about by other old and new philosophical viewpoints of other
traditions. However there are special and unique qualities to the morality of Judaism, the main being that it is actually G-d's call to
an ethical and moral life for all Jews to live by.
For I know their sorrows, says God (Exodus 3:7) and ... it shall come to pass that when he cries out unto Me that I shall hear
(Exodus 22:26). From the voices of the prophets we learn that injustice wont be tolerated, and that the cruelty suffered by all
beings shakes the foundations of our society, for Jews and non-Jews alike.

The crux of it all is that Judaism reveals the true source of morality, that is: G-d. Contrary to what some believe, Judaism did not
introduce its own classifications of morality, it is all G-d resultant from the Torahs 613 commandments, from whence the Jewish
ethical laws are derived. Righteousness was asleep until it was awakened by Abraham (Midrash Tehillim, Psalms 110), shows us
G-ds calling for the ethical behaviour of all Jewish people.

An interesting aspect to G-d's calling to Jewish ethical behaviour, is that it should be more concentrated on mans inner
consciousness, than on the actual moral deed itself. This says a lot to me about the journey and not the destination. What are
ones motives to moral living? What are our intentions? Is it for ultimate reward, or just for the action of doing what is right? So
the intention and motive behind the deed bring the true essence of the ethical action to light. If we are only acting because we
have to, what does that say about the quality of energy that the other is receiving our charity or good deed with? Similarly is the
notion of being a great scholar of the ethical laws, but not actually 'living' nor 'doing' them. It is said in many verses that this is in
fact a sin in itself, to study and not to implement the ethical laws, and this behaviour gains huge criticism in many of the sacred
texts. G-ds call to act with true clarity from our deep inner motives when it comes to ethical behaviour is loud and clear.
We are further guided to the true meaning of a ethical act by noting that there are no traditional liturgical blessings said on the
performance of an ethical mitzvah. This is in comparison to other ritual practices which mostly have a blessing attached to the
act. Could this be saying that a blessing may possibly destroy our openness to the person in front of us? It destroys the pure
giving in the moment? Thereby possibly the clearness of the divine intention of the ethical act, as intended by G-d, is destroyed
too?
The Bible also gives much guidance in ways that help us to bring our thoughts into moral check. It warns against coveting
(Exodus 20:14; Deuteronomy 5:18), against hating ones brother (Leviticus 19:17), against hardening ones heart
(Deuteronomy 15:9,10); the Mishnah also shows how the rabbis themselves also railed against envy, desire, and anger, and it was
said that thinking about transgression may be worse than transgression itself (Babylonian Talmud, Yoma29a). This says to me
that the actual negative thought goes so deep into the psyche, that it can damage as much as the actual transgression itself.






Rabbinical interpretations of the Ethical Laws

Jewish ethical rabbinical law as we know it today, is derived from the first five books of the Bible, known as the Torah. Later the
commandments in the Torah were expanded by Oral Law into an ever-growing range of ethical legal rabbinical law; such as can
be found in the legal literature of Talmud, Mishnah, Shulchan Aruch etc. Non-legal rabbinic literature known as Aggadah, also has
moral ethics as one of its key features.
Rabbinical halacha is a detailed and full guide to all areas of life, both earthly and spiritual (however without the mystical leanings
of the kabbalah). Its ethical laws, guidelines, and opinions range over a huge amount of situations and principles. The main aim of
this is said to endeavour to understand what is implied by the commandment "be holy as I your God am holy". This has led to
rabbinical ethical laws that help Jews to live in the ways ascribed by G-d in the Written Law, the Torah.
Contained in the moral codes which are laid out in the 613 commandments of the Torah, are ethical laws about justice, equality,
loving-kindness, bioethics, business ethics, social welfare, peace and political freedom, to name but a few. Over the centuries
rabbinical sources have developed these mitzvot found in the Torah, mostly by way of debate and discussion, into the ethical
laws found in the various rabbinical literatures we have today.
The rabbis of classical Judaism and the many authors of legal and ethical works over the centuries have all displayed in their
writings a passion and determination for maintaining the total respect of all beings, humans and animals alike. It can be said that
their discussions and writings in these legal texts, are largely centred around channelling the human impulses into positive
behaviour that results in the dignity and respect of every living being. Halakhah has given the spoken word of G-d a legal force, as
it is applied to the biblical teachings: He shall not breach his word, he should do according to all that proceeds from his mouth
(Numbers 30:3).
Judaism is unique in that its ethical laws draw no distinction between religious and seemingly non-religious life. Therefore it can
be said that Halakha, for all Jews alike, guides not only religious practices and beliefs, but numerous aspects of ethical daily life.
Halakha is often translated as "Jewish Law", although a more literal translation might be "the path" or "the way of walking". The
word derives from the root that means to go or to walk. This simple translation is actually very broad in its soul, and I think
possibly gives the necessary leeway for all Jews to walk the Jewish religion in ways that makes the most sense to each individual.
It is also important to point out that Halacha was especially important from the days of the diaspora onwards. Many of the
mitzvot that form the basis of rabbinical ethical law can be classified in line with how they were implemented after the
destruction of the Temple, because many laws pertaining to holiness and purity could no longer be performed after the Temple
was destroyed. From the time of diaspora, the ethical laws of rabbinical halacha served many Jewish communities as an
enforceable avenue ofcivil and religious law. However now in the modern era, Jews are bound to Halacha only by voluntary
consent. Jews interested in observing the ethical laws of Halacha choose to follow specific rabbis, or affiliate with a community.

Because Judaism typically does not have one official voice, we see that Halacha is developed and applied by various halakhic
authorities around the world, with individuals and communities having different answers to ethical questions. Not having a
central single judicial hierarchy to resolve questions, the many controversies of rabbinical ethical laws have evolved in such a way
that has much creative and intellectual appeal pertaining to all walks of Jewish life.
The exception lies with Israel, where under contemporary Israeli law, certain areas of Israeli family and personal status law are
under the authority of the rabbinic courts, and are therefore treated according to traditional Halacha.
It is important to point out that in classical Rabbinic Judaism the laws are divided into two basic categories:
Laws believed revealed by God to the Jewish people at Mount Sinai; and
Laws of human origin including Rabbinic decrees, interpretations and customs as laid out in the various Rabbinic literatures.






Kabbalistic interpretations of the Ethical Laws
Jewish mysticism, the kabbalah, in comparison to the rabbinical and rationalist reasons for Jewish ethical observance, give cosmic
significance to the daily events of the world in regards to the Divine role of Jewish ethics.
The core teaching of kabbalah revolve around the Sephirot . These are explained as the 10 attributes through which G-d reveals
himself, each sephirot articulating different aspects of G-d. In Kabbalah the functional structure of the sephirot in regards to
channelling Divine creative life force, and revealing the unknowable Divine essence to all Creation, is described. It is within these
10 sephirot that kabbalistis have found the deeper spiritual meanings of the ethical laws as laid out in the Torah, the explanations
of which can be found in the many texts of kabbalah.
The Five Books of Moses and the Prophets describe numerous mystical visions and experiences but do not explain them or the
methods used to achieve them. The Kabbalah appeared at a time when there became urgent need for some sages to understand
the 'story behind the story' of the Torah. To kabbalists, Judaism is a system of mystical symbols reflecting the mystery of God and
the universe from within the Torah, and one of their main aims is to discover keys to the understanding of this mystic symbolism,
so that the ethical laws can be lived from an esoteric and 'non-rational' perspective.
The esoteric teachings of kabbalah give the traditional mitzvot observances, ie: th Jewish ethical laws, a central role in spiritual
creation. Kabbalah expounds upon particular mystical reasons for each Biblical mitzvah, and their role in harmonising the
supernal divine flow in relation to how to live ethically as a Jew. These kabbalistic teachings about the ethical laws can be found in
a wide range of halachic literatures.
The Zohar (Hebrew: "Splendor, radiance"), a medieval mystical kabbalistic work, is widely known as the most important work
of Kabbalah. It can be considered an esoteric form of the Rabbinic literature of Midrash, (which elaborates on the Torah from a
rabbinical view). The Zohar is a mystical commentary on the Torah. It contains discussions on the nature of G-d, the origin and
structure of the universe, the nature of souls, sin, redemption, good and evil, etc. Hence it contains much of the reference to the
kabbalistic perceptions on the moral and ethical doings of man. Therefore the Zohar has been the source of many of the mystical
interpretations of Jewish ethical laws.
The book Ra`aya Meheimna, the title of which means "The Faithful Shepherd," the largest book included in the Zohar, whereby
the secrets of and revelations of the Torah's commandments are explained and clarified, reveals the roots and deep spiritual
meanings of all the ethical laws.
The influence that Zohar has had on encouraging mitzvah deeds throughout the ages, was aptly summed up by Rabbi Nachman of
Breslov in his praise of Zohar: .. and the holy wording of the Zohar greatly arouses a person towards service of Hashem Yitbarakh.
Namely, the praise with which it praises and glorifies a person who serves Hashem. Sichot Haran #108
Rabbi Isaac Luria (1534-1572), an influential kabbalist from the medieval times, devised an ethical religious ideology in direct
response to the afflictions of the Jewish people at the time. There was an urgent need to know the answer to the existence of
evil in the world, the kind that killed countless thousands of Jews at that time, as in previous times. This was answered by Luria
who developed his ideology around the key ethical concept of doing good to repair the evil of the world.
What I have discovered, is that Kabbalah differs from other forms of mysticism and spirituality, in that it operates within the
framework of the Torah's many ethical mitzvot. Without this framework, the teachings of the kabbalah would fall short of a very
substantial and deep core, its body, without which the spirit (kabbalah) cannot evolve, or perhaps even function.
It is also important to mention that the original kabbalists were bound by the ethical teachings of Judaism, all their works guided
by the Torah's 613 commandments.






The weave of Rabbinical and Kabbalistic ethical laws
I have chosen the three concepts of Tzedakah, Chesed and Tikkun Olam to show how the ethical laws of Judaism are presented
through Rabbinical and Kabbalistic views. These three form the core of my essay, however in Judaism it seems that all levels of
existence are covered and there are so many other ethical laws worth mentioning; such as those concerning: Freedom,
Truth/Justice/Peace, Animals, Marital Relations, Self-Respect, Business, Speech, Family, Medical, Politics, Warfare, Non-Jews,
Punishment, Environmental, and so many more. If we look closely though it is evident that the laws concerning Tzedakah, Chesed
and Tikkun Olam, embrace all of the above, as well as being tied to one another; each core ethical attribute weaving into the
another. How do you implement the one correctly without calling upon the aspects of the other?

Tzedakah - charity
Rabbinical: In Judaism, the giving of charity to those in need is not viewed as a generous act; it is simply the right thing to do.
Rabbinical texts say that the highest form of tzedakah is to give as an anonymous donor, and that the owner of property has no
right to withhold from the poor their share. According to Maimonides in the Mishneh Torah, the highest level of tzedakah is
giving charity that will allow the poor to break out of the poverty cycle and become independent and productive members of
society. The idea being to give in a way that the person receiving will no longer have to live by way of relying upon others.
Rambam in the Talmud describes the eight different levels of tzedakah, starting from giving charity grudgingly, all the way up to
enabling the recipient in becoming self-reliant. Unlike philanthropy or charity, both of which are voluntary, tzedakah as is taught
in the rabbinical texts is a religious obligation, this is what sets it apart. It is even written in some rabbinical literatures that
Tzedakah is one of the three main acts that can annul a less than favourable heavenly decree.
For the poor will never cease out of the land; therefore I command you, You shall open wide your hand to your brother, to the needy
and to the poor, in the land. [Deuteronomy15.11]

Kabbalistic: Rabbi Isaac Luria's teachings are known as Lurianic Kabbalah. His ideology revolutionized the understanding of the
ancient Jewish idea of Tzedakah (repairing the world), in regards to implementing this ethical law. Luria taught that each
thought, speech or action has a universal and cosmic effect on the physical world, as well as on the spiritual worlds. His teachings
emphasize the parallel systems that exist between our deeds in this world and the revelation of G-d'liness in the universe. In Sefer
Halikutim, the weekly portion of Re'eh, Luria explains the ethical secrets of tzedakah in ways that can be practiced by every
person. His writings explain that the person giving the tzedakah is facilitating the union of G-d's ten attributes in the Sefirot, the
spiritual worlds. This action is said to allow the divine goodness of the ethical law to flow unrestrictedly. Luria said that the
essence of tzedakah is encapsulated in the mystical meaning of the verse, "and the act of charity will be peace." (Isaiah 32:17)
Kabbalah explains that giving tzedakah is the ethical action of bringing abundance of peace and harmony to the letters of the
name Havayah (G-d), and to the entire universe.

Chesed - compassion/loving-kindness
Rabbinical: The Talmud establishes Chesed as one of the core pillars of human behaviour. In fact it is such a core ethical Jewish
principal that across all streams of Judaism, many communal institutions dedicated to the theme of chesed are common. It is
even said in some rabbinical sources that lack of compassion is said to mark a person as cruel. Loving-kindness is the core ethical
virtue of Chesed. There are many repeated injunctions of this ethical law in all Rabbinical literature, for example the laws
concerning how the widow, the orphan and the stranger should be protected, as well as burial for the dead. The rabbis argued
that the feeling of compassion should be deeply rooted in the hearts of righteous Jews. Rabbi Simlai in the Talmud claims that
"The Torah begins with chesed and ends with chesed." This can be understood to mean that the essence of the entire Torah itself is
characterized by chesed. It is also be said that the giving of the Torah itself by G-d is the quintessential act of chesed. The Talmud
again elaborates: "The world rests upon three things: Torah, service to God, and showing chesed" [Pirkei Avot 1:2]. The Bahir states,
"What is the fourth (utterance): The fourth is the righteousness of God, His mercies and kindness with the entire world. This is the
right hand of God." Chesed can be said to be the actual core of all the ethical laws, because without compassion, these all lack
true spiritual action.

Kabbalistic: Chesed is also one of the ten sephira on the kabbalistic Tree of Life and is given the association of kindness and love.
According the Zohar, one of the first known kabbalistic literatures, the moral perfection of man influences the ideal world of the
Sefirit; the Tree of Life is itself dependent upon man, only his ethical action alone can bring about divine effusion. The Zohar
further says that by the practice of chesed, man can increase the outpouring of divine grace. In kabbalistic belief chesed
represents the generous, benevolent side of God, the quality of unconditional Divine Love. It is explained in the kabbalah that our
behaviour in the lower world, our world, affects the upper world of Divinity, and only when the ideal balance of compassion,
justice and mercy is achieved can there be peace and fulfilment. The kabbalists teach that this can only be brought about through
ethical human actions, through the self-mastery of the mitzvot of chesed. The kabbalistic sephirot of chesed is said to take us
right into the core teachings of the ethical sacred texts.
Tikkun Olam - repairing the world
Rabbinical: The concept of tikkun olam originated in the early rabbinic period. "Mipnei tikkun ha-olam" (can be translated as "in
the interest of public policy") is found in the Mishnah. Here it refers to social policy legislation providing extra protection to those
potentially at a disadvantage, for example, fair conditions for the writing of divorce decrees. Tikkun olam goes back to the
Talmudic period of rabbinical teachings. The prophets envisioned an ideal world where all humanity accepts shared responsibility
to bring the concepts of justice, righteousness and freedom together. The key essence of tikkun olam in rabbinical ethical law is
that each one of us can make our contribution to creating a better world. In Judaism this has manifested in a strong involvement
in advancing social justice and protecting the rights of other minority groups. It is implied in many rabbinic texts that the action of
ritual mitzvot is a way of embracing tikkun olam and helping to perfect the world, and that the performance of ethical
mitzvot will hasten the coming of the the Messianic Age. It is also written that by perfecting this ethical law, Jews set an example
for the rest of the world. Tikkun olam is very much connected to tzedakah and chesed, as the key attributes are often closely tied
in with one another.

Kabbalistic: The soul of tikkun olam was given new life by kabbalist Rabbi Isaac Luria in the 16
th
century. It is said that the key of
Lurianic Kabbalah is the way in which it unites Jewish mysticism and Jewish ethics. That unification occurs in Luria's conception of
the way in which mankind can undo the damage done in the Creation, the forces of evil and good which came about with Adam,
through tikkun olam. Luria's teachings say that every time a human performs a mitzvah, he raises one of the holy sparks out of
the hands of the forces of evil, and restores it to the upper world, where there is only good. And conversely, every time a human
sins, a divine spark plunges down into evil hands. Luria also taught that the day will come, if all do their part in positive ethical
actions, that the entire supply of Divine Light will be restored to the upper world; and without access to Divine Light, evil will be
unable to survive and will disappear forever. For Jews at the time of Luria, who had just undergone sever persecution, this notion
that Luria offered of battling against evil by fulfilling ethical mitzvot towards all beings, was very appealing. The ethical attribute
of tikkun olam, has since been embraced and further expounded upon by many modern kabbalah teachings that we find today,
offering the observing of mitzvot so that the world can be forever repaired, a more intensely ethical significance than ever.


I have found that the rabbinical and kabbalistic ways of interpreting these ethical laws of the Torah, are not actually different
perspectives of the same thing at all, but rather an interwoven and interrelated beautiful representation of the gift of Torah; the
Body of the Torah being halacha from a rabbinical view , and the Soul of Torah being the Kabbalas mystical visions of the very
same sacred laws. The two cannot be separated, they are dual weaves of the same tapestry, working together to interlace
designs that the other cannot; symbolically showing the unity of that joins us all, in the sacred words of the Torah.
In this unity of opposites that are found in the Torah, I have discovered that the root of the external (exoteric) Torah, and internal
(esoteric) Torah, is in fact a shared root taking us right back to the time of all Creation, symbolised by the two trees of the Garden
of Eden which grew from this very root; the exoteric Torah embedded in the Tree of Knowledge, and from that same root the
mystics were able to see into the infinite esoteric nature of the Tree of Life; showing the eternal bond between the two. The one
an off-shoot of the other, offering us an infinite potential of fascinating exoteric and esoteric meaning in the Torah, from whence
the Jewish Ethical Laws have been created.


REFERENCES
Websites:
http://www.kabbalah.info, www.chabad.org, https://en.wikipedia.org, http://www.jewfaq.org , http://www.tzfat-
kabbalah.org , http://text.rcarabbis.org, http://www.myjewishlearning.com, http://www.mirach.org.uk,
http://www.ijs.org.au, http://www.netplaces.com, http://torahmusings.com, http://www.scribd.com,
http://www.koshertorah.com, http://www.saupj.org.za, http://www.reformjudaism.org, http://www.aish.com,
http://bcrfj.revues.org, http://laitman.com, http://www.bje.org.au/, http://www.zohar.com, http://www.sacred-
texts.com

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