IN THE BIBLE
There is no abstract, comprehensive concept in the Bible which parallels the modern concept of "ethics." The term musar designates "ethics" in later Hebrew, but in the Bible it indicates merely the educational function fulfilled by the father (Prov. 1:8) and is close in meaning to "rebuke." In the Bible ethical demands are considered an essential part of the demands God places upon man. This close connection between the ethical and religious realms (although the two are not completely identified) is one of the principal characteristics of the Bible; hence, the central position of ethics throughout the Bible. Accordingly, the Bible had a decisive influence upon the molding of ethics in European culture in general, both directly and indirectly through the ethical teachings in apocryphal literature (see *Apocrypha and Pseudepigrapha) and the New Testament which are based on biblical ethics.
The command to refrain from harming one's fellow man and to avoid doing evil to the weak is fundamental to biblical ethics. Most of the ethical commands specified in the Bible belong to this category: due justice (Ex. 23:1–2; Deut. 16:18–20); avoidance of bribery (e.g., Ex. 23:8), robbery, and oppression (Ex. 22:20; Deut. 24:14); defense of the *widow and the *orphan; compassionate behavior toward the *slave; and the prohibition of gossip. Added to these were the commands to sustain the poor (Deut. 15:7–11), feed the hungry, and clothe the naked (Isa. 58:7; Ezek. 18:7). The radical but logical conclusion derived from this is that man is obliged to suppress his desires and feed even his enemy (Prov. 25:21), return his enemy's lost property, and help him raise his ass which is prostrate under its burden (Ex. 23:4–5). Biblical ethics, which cautions man to love and respect his fellow man, reaches its highest level in the commandment: "You shall not hate your kinsman in your heart, reprove your neighbor," which concludes with "Love your neighbor as yourself. I am the Lord" (Lev. 19:17–18). The principle aim of this commandment, as of others, is the avoidance of unfounded hatred which destroys the life of the society.
The general trend of social ethics was summed up by the prophets who said: "Hate evil and love good and establish justice in the gate" (Amos 5:15); and similarly: "He has told you, O man, what is good; and what does the Lord require of you but to do justice and love kindness, and to walk humbly with your God" (Micah 6:8). These passages and their like not only summarize the teaching of ethics, but also place it at the center of the Israelite faith. A summation of biblical ethical teachings is contained in the well-known saying of Hillel: "What is hateful to you do not do unto another" (Shab. 31a).
The Ethical Perfection of the Individual
Unlike the ethical system of Greek philosophy, which seeks to define the various virtues (who is courageous, generous, or just, etc.), the Bible demands of every human being that he perform the good deed, and behave virtuously toward his fellow
Distinguishing Feature of Social Ethics in the Bible
The lofty level of biblical ethics which is evident in the command to love one's neighbor, in the character of Abraham, and in the first Psalm, is peculiar to the Bible, and it is difficult to find its like in any other source; however, the general ethical commandments in the Bible, which are based on the principle of refraining from harming others, are a matter of general human concern and constitute the fundamentals of ethics. Some characteristic features of biblical ethics, such as due justice and the rights of the widow and the orphan, are prevalent in the ancient Near East (see below). Therefore the generalization that the Bible is unique among religious works in the content of its ethical teachings cannot be made. However, the Bible does differ from every other religious or ethical work in the importance which it assigns to the simple and fundamental ethical demand. The other nations of the ancient Near East reveal their ethical sense in compositions that are marginal to their culture: in a few proverbs dispersed throughout the wisdom literature, in prologues to collections of laws, in various specific laws, and in confessions (see below). The connection between ethical teachings and primary cultural creations – the images of the gods, the cult, the major corpus of law – is weak. The ethical aspirations of these cultures are sometimes, but not always, expressed in their religion and social organization, while the Bible places the ethical demand at the focus of the religion and the national culture. The ethical demand is of primary concern to the prophets, who state explicitly that this is the essence of their religious teaching. Basic sections of biblical law – the Ten Commandments, Leviticus 19, the blessings and curses of Mount Gerizim and Mount Ebal (Deut. 27:15–26) – contain many important ethical commandments. Biblical law itself testifies to its ethical aim: "Or what great nation has laws and norms as just (ẓaddikim) as all this Teaching…" (Deut. 4:8). While the wisdom literature of Israel is similar to that of the neighboring cultures, it is distinctive in the greater stress it places upon ethical education (see below). The assumption that God is – or should be – just, and the question of reward and punishment which follows from that assumption, are the bases of the religious experiences found in Psalms, Job, and some prophetic passages. The opinion of Hillel the Elder that the ethical demand is the essence of the Torah may be questioned, for it can hardly be said to be the only pillar of the biblical faith. However, there is certainly a clear tendency in the Bible to place the ethical demand at the focus of the faith, even if it does share it with other concerns such as monotheism (see biblical view of *God).
Biblical ethics teachings, though clear and forceful, are not extraordinary in content, for the Bible requires nothing other than the proper behavior which is necessary for the existence of society. Biblical ethics does not demand, as do certain other systems of ethics (Christianity, Buddhism, and even some systems in later Judaism), that man withdraw completely or even partially from everyday life to attain perfection. Asceticism, which views the normal human situation as the root of evil, is foreign to the Bible and to the cultures of the Near East in general. The Bible approves of life as it is, and, accordingly, makes its ethical demand compatible with social reality. However, the degree of justice which it is possible to achieve within the bounds of reality is demanded with a clear forcefulness which allows for no compromise. This makes the Bible more radical than most ethical systems. The ethical teachings of the Bible, like the Bible generally, are addressed first and foremost to Israel. But some biblical passages extend the ethical demand to encompass all mankind, such as the *Noachide laws (Gen. 9:1–7), the story of Sodom (Gen. 19:20ff.), or the rebuke of Amos against the neighboring kingdoms for their cruelty (Amos 1:3–2:3). The setting of the Book of Job is also outside the Israelite realm.
What has been said up to here applies only to social ethics, in view of the fact that in the realm of sexual morality the biblical outlook differs from that of neighboring cultures. The Bible abhors any sexual perversion such as *homosexuality or copulation with animals, prescribing severe punishments for offenders (Lev. 18:22–23; 20:13, 15–16). The adulteress sins not only against her husband, but also against God (e.g., Ex. 20:14; Lev. 20:10; Mal. 3:5). Fornication is generally frowned upon, severely condemned by *Hosea, and legally punishable by death in some cases (Lev. 21:9; Deut. 22:21). The other peoples of the ancient Near East did not treat these offenses
Ethical Teaching in the Bible
MEANS OF INSTRUCTION
The orientation of biblical ethics is uniform in content, but is expressed in different ways, according to the viewpoint of the particular book of the Bible. The strongest and most radical expression of the goal of biblical ethics is found in the rebukes of the prophets, who chastise the people relentlessly for ethical transgressions and demand ethical perfection (especially in the realm of social ethics) without compromise. But their rebukes do not really constitute instruction, for they do not always teach one how to behave in particular situations.
Biblical law is concerned with providing ethical instruction in particular acts. The legal sections of the Torah explicitly and in detail forbid various offenses such as murder, robbery, and bribery, and explicitly demand support of the poor, love of one's neighbor, and the like (see below).
Both prophecy and law demand of man in the name of God that he behave properly. Their ethical outlook is a fundamental element in their demand that man do God's will, and therefore is not practical utilitarianism, even though they teach the doctrine of reward and punishment. This ethical attitude is given added depth in the Psalms, where it becomes a matter of religious feeling that throbs in the heart of the righteous man who seeks closeness with his God (see Ps. 1; 15, especially verses 2, 4, 24:4; 34:13–15). The Book of Job also stresses the commandment of righteousness to which the individual is subject, but from another aspect. Job is not content to protest that he did not commit transgressions of robbery, oppression, or bribery, but asserts that he actually observed positive ethical commandments and was strict with himself beyond the requirements of the law. For example, he claims he did much to support those in need of his help: "Because I delivered the poor who cried, and the fatherless who had none to help him. The blessing of the destitutes came upon me, and I gladdened the heart of the widow" (Job 29:12–13). Job 31 contains a series of oaths concerning his righteousness, all beginning with ʾim, "if," which is often equivalent to "I swear": "(I swear) I have not rejected the cause of my man servant …" (verse 13); "(I swear) I have not made gold my trust …" (verse 24). Job is careful to be above suspicion not only in social ethics, but also in sexual ethics, for he claims: "If I have been enticed by a woman, and have lain in wait at the door of another man, may my wife be used by another …" (31:9–10).
The ethical teachings in all the biblical books so far surveyed are considered an essential element of God's demands of man. In this respect, the attitude of *Proverbs is different. Most of the proverbs aim at proving to man that it is worthwhile for him to follow the good path from the consideration of simple worldly wisdom. For example, Proverbs does not declare that adultery is prohibited but points out the dangers in it (6:24–35). In a similar vein are the following verses: "Do not slander a servant to his master, lest he curse you, and you be made to feel your guilt" (Prov. 30:10), and "If your enemy is hungry, give him bread to eat … for you will heap coals of fire on his head, and the Lord will reward you" (25:21–22). Although there is also a reference to God here, man is placed at the center of ethical instruction. This approach is more practical and utilitarian than the approach of the Bible in general, due to the practical educational orientation of the Book of Proverbs. While Proverbs belongs to the category of general wisdom literature which was prevalent in the ancient Near East, it nevertheless differs from other works of this type in the prominence it gives to ethical instruction; in Proverbs it is of prime importance, while in the wisdom literature of the peoples of the ancient Near East, it is of secondary importance. There are two reasons for this: first, Proverbs aims at the education of the young citizen while the works of Ahikar and Egyptian didactic literature place more emphasis on the training of the official; second, Israelite wisdom literature identified the righteous man with the sage on the one hand, and the evil man with the fool on the other (e.g., Prov. 10:21, 23).
*Ecclesiastes, in those sections that deviate from stereotyped wisdom literature, casts doubt on the benefit of wisdom in general, and on the simple utilitarian ethical instruction contained in Proverbs. He knows that "there is not one good man on earth who does what is best (i.e., leads to the most desirable results, 6:12) and does not err" (7:20). In his despair he says: "don't overdo goodness …" (7:16–18).
ETHICAL INSTRUCTION IN THE BIBLICAL NARRATIVE
Narrative is the one literary form in the Bible which is not entirely infused with an ethical orientation. In biblical narratives ethical instruction is presented indirectly in the form of words of praise for noble deeds, and even this praise is, for the most part, not explicit. Deeds which are represented as noble include Joseph's fleeing from adultery (Gen. 39:7–18), the mercy shown by David in not killing Saul (I Sam. 24; 26:3–25), and the story of Rizpah, daughter of Aiah (II Sam. 21:10). Abraham
LAW AND ETHICS
The Bible does not make a formal distinction between those commandments which could be classified as ethical, those which are concerned with ritual (circumcision, sacrifices, the prohibition against eating blood), and those which deal with common legal matters. Scholarship is obligated to differentiate between these categories and to see where the ethical aim appears. The ethical aim can be distinguished by recognizing the difference between the basic, general commandment "Thou shalt not murder" and the laws concerning the punishment of the murderer (e.g., Num. 35). Thus ethical commandments, in the strict sense, are laws without sanctions, to be obeyed but not enforced, e.g., the commandments of gleanings, the forgotten sheaf, and the corner of the field (Lev. 19:9–10, see *Leket, Shikhḥah, and Pe'ah); the prohibition against harming the orphan and the widow (e.g., Ex. 22:21–23); the prohibition against delaying payment of wages (Lev. 19:13). Aside from the clearly ethical commandments, there is a general tendency in biblical law to emphasize the aspiration for justice which is the basis for every law. To be sure, every law is based upon the ethical viewpoint of the legislator and attempts, through the power of practical regulations, to enforce the ethics accepted by the existing society; however, biblical law aspires to this end clearly and consistently, as for example, "Justice, justice shall you pursue" (as the summary of practical regulations concerning the establishment of courts, Deut. 16:18–20), the laws of the Bible are defined explicitly as "just laws and statutes" (Deut. 4:8). Accordingly ethical and social reasons were attached to several laws, such as the commandment for the Sabbath: "So that your male and female slave may rest as you do. Remember that you were a slave …" (Deut. 5:14–15). This tendency is revealed in laws whose purpose was to defend the weak and to limit the power of the oppressor, such as the laws governing the Hebrew slave (Ex. 21:2; Deut. 15:12) or the relatively lenient punishment of the thief. Yet it must be remembered that law is based not only on the abstract viewpoint of the legislator, but also on the needs of the society according to its particular structure and customs. Therefore an evaluation of biblical law is incomplete if only the ethical aspect is considered; however, the discussion of the aim of law is not essential to the definition of biblical ethics.
ETHICAL INSTRUCTION AMONG THE PEOPLES OF THE ANCIENT NEAR EAST
The Egyptian attitude toward ethics is expressed in literary works of different types. Among these works it is worth noting the books of proverbs (wisdom literature) which teach practical wisdom and proper behavior and include basic ethical principles such as not to covet, rob, or trespass, to be diligent in the performance of justice, and the like. Along with these principles, the books of proverbs include advice on practical knowledge which goes beyond the foundations of pure ethics; there is even the impression that the Egyptian sages advised their students to act justly because in this way they would succeed and achieve their goals, and not because justice is an ethical principle in its own right. According to Frankfort, however, this impression is the product of insufficient understanding of the Egyptian world view.
Another type of literature similar to wisdom literature in its ethical orientation and termed "ideal biography" by scholars is seen in the compositions which were engraved on the walls of tombstones and monuments to the dead. In them, the deceased tells what he did and how he conducted himself throughout his life, as for example: "I spoke the truth, I acted honestly … I judged both sides to the satisfaction of both. I rescued, with all my power, the weak from the strong. I gave bread to the hungry, and clothing to the poor, etc."
Another aspect of Egyptian ethics is revealed in the collection of writings called the "Book of the Dead." This is a collection of documents from various ancient sources, whose purpose is to assure the passage of the dead into eternal life. It contains statements which the deceased must make when he stands in judgment upon entering the world of the dead, such as: "I did not do evil to any man … I did not revile the name of the god, I did not slander the servant in front of his master … I did not murder, I did not cause a death … I did not sin by homosexuality, etc." (ch. 125). The deceased announces that he did not commit ethical offenses or transgressions of the cult, without distinguishing between the two. The list is arranged in a stereotyped manner, but it does contain certain
There is yet another basic concept in Egyptian culture which has, without doubt, ethical significance, namely, the concept of maʿat which means truth, justice, honesty, or proper order. It is said that the gods live in maʿat; the king who sets aright the order of the country and establishes just rules is setting maʿat upon its foundation; the way of an honest man – and especially the way of an official who must judge a just case – is maʿat; and also the order according to which nature behaves is maʿat.
It is difficult to discuss the meaning of the Egyptian doctrine of ethics, because the Egyptian world view in general is beyond reach; the reason being, in Bonnet's opinion, that the Egyptian ethics was not specifically related to the teachings and practices of the religion. Ethical qualities are not characteristic of the gods, and there are cases where Egyptian religion expresses a viewpoint which is not ethical. In Frankfort's opinion, one should not claim that the Egyptians did not have a highly developed ethical doctrine, but one should deal with what is particular to their outlook. The Egyptian saw his world as secure and orderly and nature as behaving always according to maʿat. The duty of man is to act according to the same secure and eternal law, to be congenial, not to be ambitious and bad-tempered, and to enjoy the good things in life without anxiety. The Egyptian does not know the fear of sin because his god does not demand that he observe positive and negative precepts. Instead, he helps those who generally behave according to maʿat, and corrects the sinner by means of punishment. According to Frankfort, the confession of the dead is not characteristic of the Egyptian ethical outlook; it originates in fear in the face of death, but does not directly affect the way of life.
The Sumerian legislator king Lipit-Ishtar announces in the prologue and epilogue of his law code that he acted lawfully and justly during his kingship and diligently guarded the freedom of the people of Sumer and Akkad, and insured that the father helped his sons and the sons their father. Hammurapi too, in the prologue to his law code, states that he ruled justly in his land, suppressed wickedness and evil, and prevented the strong from oppressing the weak; in his epilogue he commands that justice be done to the orphan and the widow so that the oppressed will find salvation in his just laws and will bless him before the gods. Thus, there was an ethical basis to law in Sumer and Akkad. Babylonian wisdom literature is not as abundant as that of Egypt, but the extant literature contains ethical instructions such as not to requite evil to one's enemy, not to gossip, and the like; there is also a warning not to marry a prostitute because she will not be faithful to her husband. In atonement rites, which were intended to save the sick and atone for injuries likely to be done to one's fellow man, the magico-cultic aspect is more important than the ethical aspect (see *Atonement). A type of ethical instruction is also included in the plentiful "omen" literature. Among the collections of omens of all types, which usually have no ethical content, are also omens which contain ethical teachings such as: "if one renders good, good will be rendered to him." The gods are, to a certain extent, considered to be the guardians of ethics and the dispensers of retribution to the evil. However, there is also a Babylonian document which expresses man's despair over the lack of justice in the rule of the gods. The author of this document clearly sees how society oppresses the just, the honest, and the poor and praises the wicked man who succeeds. Mesopotamian myth shows that the gods of Sumer and Akkad were not ethical. The religious Babylonian believed that man was created so that the gods could benefit from his labor, and was not certain that the rule of the gods was just and beneficent. The fear of sin was well-known to him, but the sin itself – if he sinned, how he sinned, when he sinned – was hidden from him.
Documents devoted to ethical instruction have not been preserved from the remaining civilizations of the ancient Near East, but there is some indirect information on this subject. For example, in *Ugarit it was the king's duty to pursue justice for the widow and to protect the weak (II Keret, 46:50; cf. also II Aqhat, v. 7–8). In Hittite law (188), punishment was decreed for copulation with some animals (Pritchard, Texts, 196), and in this legal collection, as well as several other Mesopotamian ones, there were laws concerning incest.
IN LATER JEWISH THOUGHT
The Jewish religion has essentially an ethical character. From its biblical origins to its present stage of development, the ethical element has always been central to the Jewish religion, both as a principle and as a goal. However the intimate connection between religion and ethics was differently interpreted in different periods of Jewish thought. At least two principal trends can be distinguished, the first identifying Jewish ethics with moderation (the middle way), the second insisting on the extreme demands of an absolute ethic. Many thinkers emphasize that Judaism transcends the ethical framework of religion, thereby assuming a metaethical character. Examples of this trend are divine demands, made in prophetic revelations, which seem to conflict with moral norms, and the existence of human suffering.
In talmudic literature, legislative concerns are never the last word. Not only does the aggadah, by means of moral lessons, complete and temper the autonomy of the halakhah, and not only is the tractate Avot an anthology of moral thought; but, more obviously, in every conflict between the legal rigidity of the law and the criteria of ethics, the latter hold sway. Fear of God is superior to wisdom; actions surpass ideas; man is called upon to take a stand in favor not of reason but of the good. Ethics appear not as speculative principles but in
Medieval and modern literature testify to the dual tendency to formulate an ethic which is both theoretical and practical. Some medieval Jewish philosophers developed systematic formulations of Jewish ethical ideas, as for example *Saadiah Gaon and Solomon ibn *Gabirol, whose Tikkun Middot ha-Nefesh is unusual in that it expounds an autonomous ethic which has no connection with religious doctrine. *Maimonides' Shemonah Perakim is a classical work of Jewish ethics which shows similarities to the Ethics of Aristotle. There is scarcely a Jewish philosopher or exegete of the Middle Ages who does not devote at least some portion of his work to showing that the body of Jewish thought and its biblical or talmudic sources revolved around ethics. This trend continues to modern times when Jewish philosophers, since Moses *Mendelssohn, place ethics at the center of their description of the universe. For example, Moritz *Lazarus and Elijah *Benamozegh, in the 19th century, give this tendency a classical expression, one composing a standard work entitled Die Ethik des Judentums ("Ethics of Judaism"), the other by comparing Jewish and Christian ethics (Morale juive et morale chrétienne). It would be out of place to mention *Spinoza in this connection, for while his Tractatus Theologico-Politicus shows Jewish influences, the same is not true of his Ethics.
In addition to the literature mentioned there are a number of works which are important for the development of medieval and modern Jewish ethics because they reflect an individual or collective experience. The Kabbalah and other mystical currents contributed greatly to the emergence of these works. Examples of this type of literature are *Bahya ibn Paquda's Ḥovot ha-Levavot, the Sefer Ḥasidim (see *Ethical Literature), and M.Ḥ. *Luzzatto's Mesillat Yesharim. These works have become very popular and have been adopted by such opposing Jewish circles as the *Ḥasidim and *Mitnaggedim. In the 19th century, under the influence of R. Israel *Lipkin (Salanter), the *Musar movement reintroduced the primacy of ethics into the highly intellectual talmudic academies.
The Middle Way and the Absolute
The intimate connection between religion and ethics was interpreted differently in different periods of Jewish life and thought. At least two principal tendencies can be distinguished. In line with the ideal set down in Proverbs and various Psalms, and also in the Jewish Hellenistic writings and Palestinian teachings in the rabbinic period, Jewish ethics strives for moderation. It condemns excess, obviously in the sense of evil but also in the sense of good, and condemns equally greed and waste, debauchery and abstinence, pleasure and asceticism, impiety and bigotry. Maimonides developed this identification of Jewish ethics with the middle way (Shemonah Perakim; Yad, De'ot) though, at times, he tends toward a more ascetic position. The majority of medieval and modern Jewish philosophers follow Maimonides' general view and the theme of moderation in Jewish ethics. Consequently, they were opposed to ethical extremism such as that of Christianity, and this view became a commonplace in Jewish apologetics.
Nevertheless, the notion of moderation is not the only facet of Jewish ethics. The biblical books of Job and Ecclesiastes strongly criticize the middle way. In the Book of Job especially, where the middle way is recommended by the friends of Job, this approach is ultimately rejected by God. The Talmud goes further in its declaration that the attitude of moderation is the attitude of Sodom: "He that says, 'What is mine is mine and what is thine is thine' – this is the middle way, and some say that this is the way of Sodom" (Avot 5:13). It is not surprising, therefore, that the Talmud praises well-known sages who, going beyond the strict letter of the law (li-fenim mi-shurat ha-din), gave their entire fortune to the poor (R. Yeshevav), practiced celibacy (Ben Azzai), spent many hours of the day and night in prayer (R. Ḥanina b. Dosa), and, altogether, seemed generally to conform to the monastic ideals of the *Essenes. Asceticism is central to the works of Bahya and Luzzatto, the Sefer ha-Ḥasidism, and, in a way even to 18th century Ḥasidism. It is true that in this mystical movement, whose influence is still being felt today, asceticism was transformed into joy, but the ethic of this joy was as extreme and absolute as was the ascetic ethic.
It would therefore be incorrect to associate Jewish ethics with a uniform and moderate attitude. This attitude, which is often presented as a contrast to Christian ethics, is actually only one aspect of Jewish ethics. The other aspect, with its extreme and absolute demands, is equally typical of Jewish thought.
The Ethical and the Metaethical
By the implications of certain of its teachings, Judaism goes beyond the limits of the ethical, and enters the domain of the metaethical, "beyond good and evil." Already in the Bible, the concept of holiness is affirmed much more often as a category which transcends ethical considerations, rather than as an ethical postulate. The transcendence of God elevates holiness above the moral equity guaranteed by the Covenant. The well-known verse of Isaiah, "For My thoughts are not your thoughts, neither are your ways My ways" (55:8), is often employed by medieval and modern Jewish thinkers as a key for interpreting certain problems which escaped all ethical definition, most notably the problems of freedom and suffering.
How should one accept, from the point of view of ethics, the unusual conduct of certain prophets (Hosea's association with a prostitute; the nudity of Isaiah; the celibacy of Jeremiah)? Unless they resorted to allegorical exegesis, the biblical commentators were forced to admit, and they did so willingly, that there operated here a certain arbitrary divine will which transcended ethical categories. Maimonides expounded this theme in stating that God remains the supreme arbiter of the gift of prophecy. Prophecy is not intrinsically bound to ethical qualities. Of course, only an ethical person can become a prophet, but the man of the highest ethical qualities cannot become a prophet without God's charismatic and transcendent will.
Similarly, the midrashic interpretations of the sacrifice of Isaac, of the dramas of Saul or of Job, are much closer to the existentialist point of view of Kierkegaard or of Kafka than to the systems of Maimonides or of Kant. The conflict between Saul and David was not a matter of ethics but of good or bad fortune. Abraham, ultimately, should have disobeyed the divine command to sacrifice his son, which was inspired more by Satan than by God. Job was perfectly innocent, and his inexplicable sufferings could generate nothing but tears. These, and similar themes, which are scattered throughout talmudic and ḥasidic literature, were often taken up by the Jewish existentialists of the 20th century such as Martin *Buber and Franz *Rosenzweig. They culminate in the doctrine of radical insecurity, whose sources one may find in the Bible, but which finds a more cohesive expression in a talmudic formulation: Kulei hai ve-ulai ("All this and perhaps?"). Even while the most apparently perfect conditions can be gathered together to weigh the balance in favor of good or evil, there yet remains a coefficient of uncertainty which is beyond good and evil. It is possible that events will follow the ethical expectations. It is also possible, however, that these expectations will not be fulfilled. It is true that this disorder is interpreted as a voluntary (and temporary) weakness of God which permits man to exercise his will. Thus, this metaethical Jewish view remains ultimately ethical and never leads to a passive pessimism. The divine transcendence does not disturb the ethical equilibrium except in order to call upon man to reestablish, together with God, an equilibrium which has been disrupted. The metaethical is the price for the inalienable moral essence of the Covenant.
BIBLIOGRAPHIES AND ENCYCLOPAEDIAS: N. Amsel, Jewish Encyclopedia of Moral and Ethical Issues (1994); S.D. Breslauer, Contemporary Jewish Ethics: A Bibliographical Survey (1985); S.D. Breslauer, Modern Jewish Morality: A Bibliographical Survey (1986). IN THE BIBLE: F. Wagner, Geschichte des Sittlichkeitsbegriffs (1928–36); A. Weiser, Religion und Sittlichkeit der Genesis (1928); W.I. Baumgartner, Israelitische und altorientalische Weisheit (1933), 4–7, 24–30; F.R. Kraus, in: ZA, 43 (1936), 77–113; Kaufmann Y., Toledot, 1 (1937), 27ff., 31ff., 431–3; 2 (1945), 68–70, 557–628; J. Hempel, Das Ethos des Alten Testaments (1938); H. Duesberg, Les scribes inspirés, 1 (1938), 92–126, 481–500; H. Frankfort, Ancient Egyptian Religion (1948), 56–80; N.W. Porteous, in: H.H. Rowley (ed.), Studies in Old Testament Prophecy (1950), 143–56; E. Neufeld, The Hittite Laws (1951), 53; A. Gelin, Morale et l'Ancient Testament (1952), 71–92; H. Kruse, in: Verbum Domini, 30 (1952), 3–13, 65–80, 143–53; H. Bonnet, Reallexikon der aegyptischen Religionsgeschichte (1952); W.G. Lambert, in: Ex Oriente Lux, 15 (1957–58), 184–96; idem, Babylonian Wisdom Literature (1960); S.E. Loewenstamm, in: Sefer S. Dim (1958), 124–5; idem, in: BM, 13 (1962), 55–59; E. Jacob, in; VT Supplement, 7 (1960), 39–51; E. Hammershaimb, ibid., 73–101; M. Greenberg, in: Y. Kaufmann Jubilee Volume (1960), 5–28. IN LATER JEWISH THOUGHT: M. Lazarus, Ethics of Judaism (1900); G.F. Moore, Judaism, 2 (1927, repr. 1958), 79–111; C.G. Montefiore and H. Loewe, Rabbinic Anthology (1963), 490–9; Guttmann, Philosophies, index; M. Kadushin, Worship and Ethics (1964); S. Bernfeld, Foundations of Jewish Ethics (1967); B. Herring, Jewish Ethics and Halakhah for Our Times: Sources and Commentary, 2 vol. (1984–89); L. Finkelstein (ed.), The Jews, 2 (19603), 1010–42; M.J. Routtenberg, in: F.E. Johnson (ed.), Patterns of Ethics in America Today (1960), 7–27.
Source: Encyclopaedia Judaica. © 2008 The Gale Group. All Rights Reserved.