Ethics in The Hebrew Bible
Main article: 613 Mitzvot See also: Eye for an eyePrescriptive utterances (commandments) are found throughout, some related to inter-human relationships (the prohibition against murder) while others focus on issues of worship and ritual (e.g. the Day of Atonement festival).
Jewish tradition classically schematizes these prescriptions into 613 mitzvot ("commandments"), beginning with "Be fruitful and multiply" (God's command to all life) and continuing on to the seven laws of Noah (addressed to all humanity) and the several hundred laws which apply specifically to Jews (such as the kashrut dietary laws). Jewish tradition also records the aforementioned distinction between commandments that relate to man's interaction with fellow man (בין אדם לחבירו) and those that affect his relationship with God (בין אדם למקום). Many commandments are remarkable in their blending of the two roles. For example, observance of Shabbat is couched in terms of recognizing God's sovereignty and creation of the world, while also being presented as a social-justice measure to prevent overworking one's employees, slaves, and animals. As a result, the Bible consistently binds worship of the Divine to ethical actions and ethical actions with worship of the Divine.
An important element of Jewish Bible ethics is the Biblical command to "love thy neighbor as thyself". Later traditions recognized its prominence by claiming that all other commands are just means by which to accomplish this lofty goal.
The commands of the Jewish Bible appear in a particular context, namely that of an Iron Age Canaanite people. Thus, some commands, such as the prohibition of theft, are near-universal, while others, such as levirate marriage and the holding of slaves, record how to execute specific ancient practices. To understand the nature of these latter commands, a full understanding of the ancient practice is necessary. In particular, understanding the way it was practiced in neighboring and pre-Biblical societies allows one to grasp the novelty of the Bible's preferred method.
This method has enjoyed considerable attention in the realm of Biblical court law. Understanding the Iron Age legal context highlights the ethics inherent in Biblical legal theory. A quick survey of non-Israelite legal codes from the time produces the following patterns: punishment for mere economic crimes can be capital; punishment for murder can be a mere fine or economic recompense; a man's family can be punished for crimes he did; a high ranking ruler can pardon one subject from crimes he committed against another subject; executions were often highly symbolic, disrespectful, and unusual. For example, certain forms of stealing were punishable by death, murder of certain individuals was punishable by supplying the injured party with new workers, if a man rapes, his wife is given over to the victim to be ravished, if a house collapses the builder is killed and his body is used in building the new home, etc.
The Jewish Bible adamantly opposes these popular Mesopotamian practices. In their stead, it claims that life has no set monetary value; it claims that no economic crime should ever be punished with death; it claims that man can never punish someone for crimes not his own (this injunction is often violated, however—the Book of Joshua contains dozens of examples); it demands justice before the law, regardless of political or financial status; and it sets very specific, non-theatrical forms of capital punishment. These elements of Biblical ethics are central to the modern conception of legal justice.
Several Biblical prescriptions may not correspond to modern notions of justice; this has been alleged in relation to concepts such as slavery (Lev. 25:44-46), intolerance of religious pluralism (Deut. 5:7, Deut. 7:2-5, 2 Corinthians 6:14) or of freedom of religion (Deut. 13:6-12), discrimination and racism (Lev. 21:17-23, Deut. 23:1-3), treatment of women, honor killing (Ex. 21:17, Leviticus 20:9, Ex. 32:27-29), genocide (Num. 31:15-18, 1 Sam. 15:3), religious wars, and capital punishment for sexual behavior like adultery and sodomy and for Sabbath breaking (Num. 15:32-36).
The Book of Proverbs recommends disciplining a child:
Withhold not correction from the child: for if thou beatest him with the rod, he shall not die. Thou shalt beat him with the rod, and shalt deliver his soul from hell. Foolishness is bound in the heart of a child; but the rod of correction shall drive it far from him. —Proverbs 22:13-15Read more about this topic: Ethics In The Bible
Famous quotes containing the words ethics in, ethics and/or hebrew:
“Such is the brutalization of commercial ethics in this country that no one can feel anything more delicate than the velvet touch of a soft buck.”
—Raymond Chandler (1888–1959)
“In history the great moment is, when the savage is just ceasing to be a savage, with all his hairy Pelasgic strength directed on his opening sense of beauty;—and you have Pericles and Phidias,—and not yet passed over into the Corinthian civility. Everything good in nature and in the world is in that moment of transition, when the swarthy juices still flow plentifully from nature, but their astrigency or acridity is got out by ethics and humanity.”
—Ralph Waldo Emerson (1803–1882)
“Two are better than one; because they have a good reward for their labour. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth; for he hath not another to help him up. Again, if two lie together, then they have heat: but how can one be warm alone? And if one prevail against him, two shall withstand him; and a threefold cord is not quickly broken.”
—Bible: Hebrew Ecclesiastes, 4:9-12.