The Hebrew noun khesed or chesed (חסד) is the Hebrew word for "kindness." It is also commonly translated as "loving-kindness," or "love." Love is a central Jewish value, and leads to many particular commandments. Chesed is central to Jewish ethics and Jewish theology. Many Jewish thinkers view chesed as the primary virtue, and Kabbalists also view Chesed as a name of God and as one of the sephirot.
| The Sefirot in Jewish Kabbalah | ||
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Chesed is one of the ten Kabbalistic aspects of God's revelation known as "Sephirot." It is given the association of kindness and love, and is the first of the emotive attributes of the Sephirot.
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The Hebrew word hesed is closely linked in tradition with "compassion." Lack of compassion marks a people as cruel (Jeremiah 6:23). The repeated injunctions of the Law and the Prophets that the widow, the orphan and the stranger should be protected show how deeply, it is argued, the feeling of compassion was rooted in the hearts of the righteous in ancient Israel.[1]
Kindness is valued by religious Jews of all denominations. It may be seen as a virtue or as a value which contributes to repairing the world. It also is seen as the foundation of particular interpersonal commandments and of a variety of communal institutions.
In traditional musar literature (ethical literature), chesed is one of the primary virtues. The tannaic rabbi Simon the Just taught: "The world rests upon three things: Torah, service to God, and bestowing kindness" (Pirkei Avot 1:2). Chesed is here the core ethical virtue.
A statement by Rabbi Simlai in the Talmud claims that “The Torah begins with chesed and ends with chesed.” This may be understood to mean that "the entire Torah is characterized by chesed, i.e. it sets forth a vision of the ideal life whose goals are behavior characterized by mercy and compassion." Alternatively, it may allude to the idea that the giving of the Torah itself is the quintessential act of chesed.[2]
A person who embodies "chesed" (חסד) is known as a "chasid" (hasid, חסיד), one who is faithful to the covenant and who goes "above and beyond that which is normally required."[3]
The political theorist Daniel Elazar has suggested that "chesed" cannot easily be translated into English, but that it means something like "loving covenant obligation." Hesed "is the antidote to the narrow legalism that can be a problem for covenantal systems and would render them contractual rather than covenantal" and so forms the basis of Jewish political thought that goes beyond a concern with compliance with following laws.[4]
The commandments to visit the sick, bury the dead, care for the mourners, and provide for a bride are among the commandments which are viewed as commandments which express chesed.
Across all streams of Judaism, many communal institutions dedicated to Chesed are common. Sometimes these institutions are created by synagogues, local Jewish councils, or individual rabbinic or lay leaders. Oftentimes, an individual starts the initiative without prior community or leadership support. Many chesed organizations are very large, while many others may be a small as a one man shop. Common institutions include:
A "chasid" (hasid, חסיד) is one who goes "above and beyond that which is normally required,"[3] and a number of groups throughout Jewish history which focus on going "above and beyond" have called themselves "chasidim." These groups include the Hasideans of the Second Temple period, the Chasidei Ashkenaz in medieval Europe, and the Hasidic movement which emerged in eighteenth century Eastern Europe.[3]
In tree of life, its position is below Chokhmah, across from Gevurah and above Netzach. It is usually given four paths. To Chokhmah, Gevurah, Tiphereth, and Netzach (some Kabbalists place a path from Chesed to Binah as well.)
The Bahir[5] 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." [6] Chesed manifests God's absolute, unlimited benevolence and kindness.[7]
The first three of the Ten Sephirot, are the attributes of the "intellect", while Chesed is the first sephira of the attribute of "action".
Chesed, translated as "kindness", is often thought of as being synonymous with niceness; but the connotation of Chesed is much deeper. Chesed can be properly described as an act that has no "cause".
Chesed is proactive – it is the initiator of interaction, and must therefore be the first in the sephirot of action. Chesed deals with the level of the visible and, in the chain of social dynamics, is the primary spark that initiates subsequent action.
Chesed is also known as Gedulah (גדולה).
In Moses Cordovero's Kabbalistic treatise Tomer Devorah, the following are actions undertaken in imitation of the qualities of Chesed:[7]
"Kindness" is the most common and simplest English translation of chesed.
"Loving-kindness" is also often used as an English translation of chesed (or, hesed), originating with the Coverdale Bible of 1535. Some consider it to be a somewhat archaic translation, though it remains one of the most common translations.[8]
"Love" is often used as an English translation of chesed.[9][10][11][12][13] Daniel Elazar has suggested the translation of "covenant-love."[14]
"Grace"[15] and "compassion"[16] are occasionally used as a translations as well.
"Eleos" (often understood as mercy or pity) is the word used by the Septuagint to translate "chesed" into Greek. The Latin translation of the Bible by Jerome used the Latin equivalent, "misericordia."[17] Chesed has also been understood as linked with the Greek word agape and its Latin equivalent, caritas (charity).