DEUT311 (Continued from [[DEUT47]] Deuteronomy 11:22 ways DORFFWITO 18-9). As indicated earlier, in many ways chesed denotes the personal, individual aspects of tikkun olam, while tzedek and mishpat denote its social elements. Furthermore, similar to chesed, tzedek and mishpat are core values of the Jewish tradition. Thus, at the end of the first chapter of Ethics of the Fathers (1:18), we read an alternative list of values on which the world depends: “Rabbi Simeon ben Gamliel says: The world depends on three things: on justice (ha-din), truth, and peace, as the Bible says, ‘Judge in your gates truth and justice (u’mishpat) and peace’” (Zechariah 8:16). Like chesed, the justice aspects of tikkun olam are also part of God's very essence: “Righteousness and justice (tzedek u’mishpat) are the base of Your throne; steadfast love and faithfulness (chesed ve’emet) stand before You” (Psalms 89:15; see also 97:2). The Book of Proverbs asserts that if a person pays attention to wisdom, “Then you will understand the fear of the Lord and attain knowledge of God... He reserves ability for the upright and as a shield for those who live blamelessly, guarding the paths of justice (mishpat), protecting the way of those loyal to Him. You will then understand what is right, just and equitable (tzedek u’mishpat u’meisharim)—every good course” (Proverbs 2:5, 7-9). Consequently, to seek God is to seek justice: “Listen to Me, you who pursue justice, you who seek the Lord... For teaching (torah) will go forth from Me, My way (mishpati, “my justice”) for the light of peoples … Listen to Me, you who care for the right (tzedek), O people who lay My instruction to heart!” (Isaiah 51:1, 4, 7). From the Bible's point of view, then, the tasks of discerning the just and the good and then acting on that knowledge are not just central to our Jewish identity; they are what God demands of us: “Do what is right and good in the sight of the Lord...” (Deuteronomy 6:18). Many philosophical questions immediately arise from that verse and the other passages we have been considering. What do we mean by the terms kind, just, right, and good in the first place, and how are they different from each other? How shall we determine the courses of action that are good or that are right or good in morally ambiguous situations? And how is God related to our moral discernment and action? We will consider such questions in chapter 3, but for now, suffice it to say that tikkun olam and its component values have deep roots in the Jewish tradition, identifying core values in the identity of both Jews and God.

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DEUT312 See [[DEUT147]] Deuteronomy 5:1 observe DORFFLOV 27-8

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DEUT313 Consider how far Chazal have gone in describing the wickedness of a person who refrains from performing acts of chesed, in saying (Koheleth Rabba 7:1): "If one repudiates his obligation to do chesed, it is as though he repudiates the cardinal doctrine (of God's existence)." By this remark they intend to convey that Hashem, may He be blessed, is the source of all goodness and kindness. His purpose in all that He created was to give His creatures the opportunity to earn merit, enabling Him to repay them, ultimately, with goodness and kindness. To this end the Torah was revealed and its commandments ordained. As Scripture states [this verse]. Hence if one refuses to accept this view of the virtue of chesed and asks, "What do I need it for?"--his rejection is tantamount to denying the fundamental principle (of God's existence), Heaven forbid. Hence one should completely avoid such thoughts. He should take care to cling to the ways of God, may He be blessed, which are permeated with goodness and kindness, in order to receive goodness in this world and in the next.

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DEUT314 See [[DEUT341]] Deuteronomy 7:9 steadfast DORFFDRAG 124-5

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DEUT315 Service of God and secular affairs. The difference between the service of the Creator and secular activities in regard to trust in God, may He be exalted, is as follows. In secular affairs it has not been revealed to us which means are better or worse than other means, or which are harmful or not harmful; for we do not know which profession is best for us and more worthwhile for securing a livelihood, [preserving] health, and for general well-being, nor do we know which business venture, journey, or other worldly pursuit will succeed when we try them. It therefore follows that, both in making a choice and implementing it, we must trust in God that He will help us attain what is for our good. We must apply ourselves diligently to our work and beseech Him to stir our hearts to choose what is good and proper for us. But the service of the Creator is different, for He has already informed us of the right course to take, commanded us to choose it, and given us the ability to do so. If, then, we pray to Him in respect to the choice we should make and trust in Him to show us what is good for us, we will err in our words [of supplication] and be foolish in our trust, since He has already made known to us the ways of His service that will benefit us in this world and the next, as it says: “God commanded us to observe all these statutes, to revere Hashem our God, for our own good always” (Devarim 6:24); And in regard to reward in the World-to-Come it says: “It will be to our credit if we are careful to observe” (ibid. 6:25). Also, in secular matters, commendable means may become reprehensible, and those that are reprehensible may become commendable. This is not so, however, with service of God or transgression of His commands. In these, that which is reprehensible or commendable remain so and never changes.

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DEUT316 The true Law, which as we said is one, and besides which there is no other Law, viz., The Law of our teacher Moses, has for its purpose to give us the twofold perfection [the well-being of the soul and the well-being of the body]. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people in every land are enabled to stay and continue in one condition, and every one can acquire his first perfection. Secondly, it seeks to train us in faith, and to impart correct and true opinions when the intellect is sufficiently developed. Scripture clearly mentions the twofold perfection, and tells us that its acquisition is the object of all the divine Commandments. Comp. "And the Lord commanded us to do all the statutes, to fear the Lord our God for our good always, that He might preserve us alive this day." [this verse]. Here the second perfection is first mentioned because it is of greater importance, being, as we have shown, the ultimate aim of man's existence. This perfection is expressed in the phrase, "For our good always." You know the interpretation of our Sages, "that it may be well with thee" (Deuteronomy 22:7) namely, in the world that is all good, "and that thou mayest prolong thy days," [same verse] i.e.., In the world that is all eternal. In the same sense I explain the words, "for our good always," to mean "that we may come into the world that is all good and eternal, we are we may live permanently"; and the words, "that he might preserve us alive this day," I explain as referring to our first and temporal existence, to that of our body which cannot be in a perfect and good condition except by the cooperation of society, as has been shown by us. (Maimonides, Guide of the Perplexed, III, 27).

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DEUT317 Great is charity for the Torah has been compared and is equal to it, for there is no better creation in the world than Torah, as it is said (Prov. 4:8): 'Extol her and she will exalt you. She will bring you honor when you embrace her. She will give your head a chaplet of grace. A crown of glory she will bestow on you.' And Torah is compared to none other than charity, as it is said [this verse]: 'And it shall be a charity to us if we observe to do all this commandment.'

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DEUT318 With the adoption of the Torah as the foundation of Jewish life, righteousness came to be regarded as strict observance of its laws and ordinances (this verse). Identified with the revealed will of God, the laws of the Torah exercised supreme authority over the Jewish people. The rabbis continued the ideals of the prophets and of the Torah.

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DEUT319 And now hear how commendable is magnanimity and are those who give charity, as it is written (Mishlei 14:34): "Charity will exalt the nation." Come and see how great is the power of charity which reposes in the right hand of the Holy One Blessed be He, as it is written (Tehillim 48:11): "Charity fills Your right hand." Great is tzedakah [righteousness or charity] by which the Holy One Blessed be He, is praised when He will bring salvation to the Jews, as it is written (Yeshayahu 63:1): "I speak with tzedakah, mighty to save." Great is tzedakah, which confirms honor and life upon its practitioners, as it is written (Mishlei 2121): "He who pursues tzedakah and loving kindness will find life, tzedakah, and honor." Great is tzedakah, through which the Holy One Blessed be He, is destined to redeem Israel, as it is written (Yeshayahu 1:27): "Zion will be redeemed through justice, and those who return to it, through righteousness" (Shabbos 139a). Great is tzedakah, through which our father Avraham was praised, as it is written (Bereshis 15:6): "And he believed in Hashem, and He accounted it tzedakah to him," and (ibid. 18:19): "For I have known him that he might command his children and his household after him to hear the way of Hashem, to do tzedakah and justice." Great is tzedakah, through which David, King of Israel, was praised, as it is written (I Melachim 10:9): "May Hashem your God be blessed, who desired you, [and therefore wished] to place you on the Throne of Israel in Hashem's eternal love of Israel, and who made you king to do justice and tzedakah. "Great is tzedakah, which reaches to the Throne of Glory, as it is written (Tehillim 89:15): "Zedek and justice are the foundations of Your throne." Great is tzedakah, through which Israel was praised, as it is written [this verse]: "And it will be accounted tzedakah for us." Great is tzedakah, through which the Holy One Blessed be He, is destined to be praised on the Day of Judgment, as it is written (Yeshayahu 5:16): "And Hashem of Hosts will be exalted in justice and the Holy God sanctified in tzedakah." Great is tzedakah, which accompanies its practitioners upon their departure from the world, as it is written ( ibid. 58:8): "And your tzedakah will go before you; the glory of Hashem will gather you in."

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DEUT321 See [[EXOD275]] Exodus 17:16 war DORFFDRAG 191-2

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