Middos

The book of Genesis and Middos
Sh’lemut (Wholeness) and Godly Middos
Leviticus 7:18, Hypocrisy, and Ceremonial law
Middos and the Fruit of the Spirit

The book of Genesis and Middos

A commonly held understanding is that the primary aim of the Torah is to preserve the commandments. If this is so, the sages would inquire: why not begin with the first commandment, “This month is to you…” (Exodus 12:2)? Why the inclusion of the account of creation?

Said Rabbi Isaac: It was not necessary to begin the Torah except from “This month is to you,” (Exod. 12:2) which is the first commandment that the Israelites were commanded, (for the main purpose of the Torah is its commandments, and although several commandments are found in Genesis, e.g., circumcision and the prohibition of eating the thigh sinew, they could have been included together with the other commandments). Now for what reason did He commence with “In the beginning?” – https://www.chabad.org/library/bible_cdo/aid/8165/showrashi/true/jewish/Chapter-1.htm

It has been proposed that Psalm 110:6 provides an answer:

“The strength of His works [The act of creation] He related to His people, to give them the inheritance of the nations”

Rashi, one of the most authoritative Jewish commentators elaborates:

“For if the nations of the world should say to Israel, “You are robbers, for you conquered by force the lands of the seven nations [of Canaan],” they will reply, “The entire earth belongs to the Holy One, blessed be He; He created it (this we learn from the story of the Creation) and gave it to whomever He deemed proper When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us. (Ps. 111:6).”

To paraphrase Rashi, the account of creation provides legal ground to exonerate Israel should the nations attempt to accuse Israel of land theft. Since God created the earth, he alone possesses true ownership over all things. This means God holds the right to take the Holy land away from the Canaanites and to offer it as an inheritance to a people that he chooses (the Jewish people).

While this validates the inclusion of the act of creation, this does no good to justify all the remaining content found in the book of Genesis:

“Rashi’s answer explains why the creation story appears at the start of Genesis, but he does not touch on the rest of the book’s narrative, leaving unanswered why we need, for example, the story of Cain and Abel, of Noah and the flood, of the tower of Babel, and of the patriarchal families…”

Rabbi Berezovsky advances the idea that the narrative following creation contains object lessons to teach the importance of proper “Middos”- character traits:

“This is why, he maintains, Genesis includes the story of Cain and Abel, to illustrate how far one may fall into the grasp of sin if overcome by jealousy. The story of Noah and the flood, he believes, shows the injurious impact unchecked lust can have. And, for him, the detrimental outcomes that result from the pursuit of excessive honor and glory is the point of the story of the tower of Babel and the dispersion of its builders. And what of the stories of the patriarchs (Abraham, Isaac, and Jacob) and the matriarchs (Sarah, Rebekah, Rachel, and Leah)? Their stories are essential in the view of Rabbi Berezovsky because they teach students of the Bible “the foundations of service of the Lord.” In particular, these stories demonstrate how one can and should “purify” his or her character traits…” – Kramer, Chaim (2011-10-25T23:58:59). Anatomy of the Soul . Breslov Research Institute. Kindle Edition.

The Torah itself contains the designations: “Chukkim” (ceremonial laws) and Mishpatim (civil laws). Although the text does not specifically point out the moral laws, Jewish tradition has coined the term “Middos” (plural) or “Middah” (singular) referring to the Character traits a person must possess to exhibit the morally refined behavior required in the text.

Sh’lemut (Wholeness) and Godly Middos

Through examining the Mishpatim (Civil laws) one can gain a sense of the ethical/moral standard God is wanting humanity uphold, and the character traits required to embody that standard.

While the purpose of ceremonial ritual/religious practice is Holiness (Israel is set apart as a result of performing them), the end result of persistence in refining one’s middos is “Sh’lemut” which translates as ‘wholeness’ or ‘completeness’.

The sentiment is that in our human condition, we are incomplete, and our deficiencies manifest in bad middos – defective character traits.

Our Sin nature and faulty Middos

In Exodus chapter 24, Moses is granted exclusive passage to advance Mount Sinai in order to meet with the Lord in private. For forty days and forty nights Moses is steeped in regulation regarding the construction of the Tabernacle. Nearing its conclusion, God delivers two tablets of stone bearing the inscription of the 10 commandments. Fellowship is soon is interrupted as God informs Moses that the Israelite community have already violated the terms of the Covenant. Evidently, the anticipation made the people restless:

“Now when the people saw that Moses delayed [Hebrew: Bosh] to come down from the mountain…”

The Hebrew word used is “Bosh.” The context of this passage certainly forces the sentiment of lateness. However the word itself carries a different meaning. The first use of the term is found in Genesis 2:25: “And the man and his wife were both naked and were not ashamed [Bosh].” Bosh normally expresses a sense of shame. How can we make sense of this?

“Lateness connotes dissonance. You were supposed to arrive by now, but you are late. There is a disconnect between where you are and where you are supposed to be. Bushah [Bosh], both lateness and shame, describes a conflict between expectations and reality. Adam prior to the sin was not capable of such dissonance. When God is suffused in all of reality, then whatever is present must have been God’s intention. For man to experience such dissonance, he must first have his own expectations and a sense of self. It is man’s capacity to fashion personal expectations, ambitions, and aspirations to allow for experiential “lateness” when such hopes do not materialise. The product of Adam’s sin was the capacity to experience shame of personal delay. Following the sin, now with his own will, wants, and desires, Adam could encounter the pain of missing the mark of his personal objectives…Adam’s sin created the possibility for man to form his own expectations, and along with that ability came the possibility of failure.” – “Synagogue, sin and failure in Jewish thought”, David Bashevkin, Page 19.

The Hebrew word for unintentional sin is “het.” Judges 20:16 relates the term to a stone missing its mark:

“Among all these people there were seven hundred chosen men lefthanded; everyone could sling stones at a hair breadth, and not miss [hata – the verb form of het].”

Our “Bosh”, our lateness, results in “het” – missing the mark. Before the fall, Adam and Eve shared perfect timing. Every action was in perfect conformity with the will of God and therefore, “on time”. Every stone thrown would flawlessly hit its target.

The first act of disobedience severed our connection with the Almighty. We are now disjointed, and flawed. We can’t help but to miss the mark. Our poor Middos comes from the sin nature we have inherited as a result of the fall.

The Torah is our guide

The concept of Sh’lemut likens every human to an incomplete puzzle. Open voids appear where pieces are missing, and the absence of that piece leads to a diminished capacity to behave and react in healthy ways. The effect in many cases is that we are even blinded to the degree in which we are incomplete and fragmented.

Every puzzle, when complete, reveals a picture. The Torah reveals that picture. It therefore assists in our diagnosis of how incomplete we are, and in what ways we need to improve.

Do not covet (Exodus 20:14) – Middah of Gratitude

For example, the commandment against covetousness (Exodus 20:14), if obeyed, naturally forces a recognition of the blessings that one does have in life. The intention of the commandment is therefore to coax the Israelite towards an awareness of human insatiability, and the need to temper desire with the Middah of gratitude.

The Middah of Generosity

A great deal of Mishpatim/Civil law is devoted to combating the human instinct to protect and hord wealth. We are naturally averse to being generous with our resources, and especially in situations of scarcity. Deuteronomy 15:7 is a heat seeking missile targeted precisely against human antipathy, and the common reaction most have to those in need: “Do not withhold charity from the poor” (Deuteronomy 15:7). In order to bolster the sentiment, the positive injunction was also given: “You shall give charity” (Deuteronomy 15:8). To put it simply: do not withhold, you shall give. This leaves absolutely no room for stinginess. The Torah provides a succession of options to allow charitability, should you lack the means to simply give money away.

If you don’t have money to give, then offer your money as a loan: Obligation to lend money to those who need it (Exodus 22:24)

In order to secure a loan, collateral can be taken. But the collateral must not be an object the debtor absolutely needs: You shall not hold on to collateral needed by the debtor (Deuteronomy 24:12). You should return collateral when it is needed by the debtor (Deuteronomy 24:13).

Collateral cannot be taken from a widow: You shall not demand collateral from a widow (Deuteronomy 24:17)

The Torah offers a reminder that the intention is to extend an act of kindness. If kindness is the motive, obviously repayment cannot be demanded if the debtor is unable: Prohibition against demanding payment when the creditor knows it is not possible (Exodus 22:24)

Likewise, collateral cannot be taken by force: You shall not take collateral by force (Deuteronomy 24:10)

The conditions assigned are intended to remove the possibility of cruelty. However, they can also make the creditor vulnerable to losing money. In order for these provisions to work, trust and integrity is necessary on both sides.

The middah of generosity/charitability is therefore encouraged through three measures:

Offering charity
Offering money in the form of a loan
Securing the loan through collateral

In addition, it is the responsibility of the debtor to ensure the debt is paid in full, or that the creditor receives collateral or compensation equal in value to the money owed.

The Middah of Patience

The trait of Patience is another Middah greatly emphasized by the Torah. Leviticus 19:17, like the command against covetousness, is a command against a very human response: “You shall not hate your brother in your heart.” Even if hatred is not expressed, to indulge in hatred is a sin. If cherishing hatred is effectively stopped, this should neutralize any impulse to seek retribution: “Do not take revenge” (Leviticus 19:18). Revenge cannot be pursued through gossip: “you shall not go around as a slanderer [Rechilus] among the people” (Leviticus 19:16). The Hebrew word used is “Rechilus” and not only covers slander (false accusations) but any general discussion that would harm another socially. Revenge cannot be pursued in the form of direct verbal abuse or oppression: “Do not oppress another” (Leviticus 25:17). Leviticus 19:18 rules out bearing a grudge: This means any external expression, physical or verbal, that would indicate that we are harboring ill feelings. This seems to virtually remove any human method of dealing with frustration doesn’t it? If ever we feel a person has wronged us, the Torah does provide one solution: “You shall rebuke your brother” (Leviticus 19:17). The Torah commands that we communicate our grievances. However, the verse is finished with “and you shall not bear a sin because of him.” The sages considered this a warning to rebuke others properly. Our rebuke should be done in love, and privately as to avoid public embarrassment. There is of course no guarantee our rebuke will be heard. Proverbs 9:8 states: “Do not rebuke mockers or they will hate you; rebuke the wise and they will love you.” If the rebuke is not welcomed, internalize it as a lesson. Resolve to become like the wise by accepting rebuke when others have grievances with you. This exchange, just as we have identified in the Middah of Gratitude, requires graciousness on both sides to work the way God intended.

According to Tradition

There is no uniformly agreed-upon list of Middos [good character traits]. Instead, a variety of suggested Middos have appeared over time.

A section in the Mishnah – “Pirkei Avot” (translated as “Ethics of the Fathers”) states that the Torah is “Acquired” through 48 Middos:

The Torah is greater than the priesthood and than royalty, seeing that royalty is acquired through 30 virtues, the priesthood twenty-four, while the Torah is acquired through 48 virtues [Middos]. – Pirkei Avot 6:6

Click here for a look into all 48 virtues: https://reformjudaism.org/learning/sacred-texts/learn-about-middot

The term “Acquired” is an idiom referring to the process of subsuming the qualities necessary to embody the standard of the Torah. To “Acquire” the Torah, is to internalize it – in contrast to merely obeying the commandments externally.

The book, “Everyday Holiness” by Alan Morinis presents a compilation of 18 commonly accepted Middos:

Humility
Patience
Gratitude
Compassion
Order
Equanimity
Honor
Simplicity
Enthusiasm
Silence
Generosity
Truth
Moderation
Loving-Kindness
Responsibility
Trust
Faith
Yirah (fear of God)

Other noteworthy works:

Leviticus 7:18, Hypocrisy, and Ceremonial law

“And if any of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed [chasab] unto him that offered it: it shall be an abomination, and the soul that eat of it shall bear his iniquity.” – Leviticus 7:18

The Hebrew word “Chasab” has a range of meanings. A full account of every appearance of the term, shows that it connotes the concept of reckoning, thinking, intent, cunning, calculating, etc. To distil it down, it is a type of mental affirmation or assertion. In keeping with the context of the word, Jewish tradition has read and understood the passage this way:

“The one who offers it shall not intend [chasab] this: it shall be an abomination, and the soul that eats it shall bear his iniquity.” – Leviticus 7:18

When considering the Hebrew nuance, the passage yields a completely different meaning:

“But if he had intent to perform one of those actions beyond its designated time, then it is rendered piggul [an abomination], and one is liable to receive karet for burning or partaking of it.” – Talmud Zevachim 27a

If the priest responsible for officiating the sacrifice does so while intending to eat the sacrifice after its permitted time frame (3 days), the meat is rendered an abomination. The message is clear. It’s an offence against God to secretly plot to disobey him while simultaneously performing an act of worship. This is hypocrisy.

The external acts of the Ceremonial law are rendered meaningless if the heart is not involved, or in active defiance against God. This sentiment, found only in Leviticus 7:18, resides as a small seed in the soil of Torah. In the course of time and through the mouth and pen of the Prophets, it will come to germinate and grow into a towering tree.

To obey and listen is better than sacrifice:

“And Samuel said, ‘Has the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to listen than the fat of rams.’” – Samuel 15:22

Mercy and knowledge of God is better than sacrifice:

“For I desire mercy and not sacrifice, the knowledge of God rather than burnt offerings.” – Hosea 6:6

God hates and despises the Feast days.
God takes no delight in assemblies.
God will not accept sacrifice and offerings, if it leads Israel to neglect justice and righteousness:

“I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and grain offerings, I will not accept them; and the peace offerings of your fattened animals, I will not look upon them. Take away from me the noise of your songs; to the melody of your harps I will not listen. But let justice roll down like waters, and righteousness like an ever-flowing stream.” – Amos 5:21-24

The Lord does not want sacrifices.
The Lord requires us to do justice, love kindness, and walk humbly with him:

“With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? – Micah 6:6-8

God has no use for the multitude of sacrifices.
God is tired of burnt offerings.
God does not delight in the blood of animals.
The offerings are done in vain.
Temple incense is an abomination.
God hates the appointed Feasts.
God will not hear their prayers, for their hands are full of blood:

“What to me is the multitude of your sacrifices? says the Lord; I have had enough of burnt offerings of rams and the fat of well-fed beasts; I do not delight in the blood of bulls, or of lambs, or of goats. When you come to appear before me, who has required of you this trampling of my courts? Bring no more vain offerings; incense is an abomination to me. New moon and Sabbath and the calling of convocations— I cannot endure iniquity and solemn assembly. Your new moons and your appointed feasts my soul hates; they have become a burden to me; I am weary of bearing them. When you spread out your hands, I will hide my eyes from you; even though you make many prayers, I will not listen; your hands are full of blood.” – Isaiah 1:11-17

To secure the growth of a righteous nation, Israel was established with the Torah. It’s men and women would be trained and educated in the highest standard of morality, and wisdom. God intended for this training to facilitate a culture of Godliness, producing men and women with Godly Middos and hearts committed to serving him.

The ceremonial laws serve to make Israel Holy and distinct from the nations, however what good is it for Israel to emphasize their distinction when they have failed to uphold Justice and demonstrate righteous behavior? What good are the sacrifices, when their intentions render the meat impure? What good is it to wear lengthened tassels and broadened phylacteries (Matthew 23:5) when they only do so to honor themselves?

In that case, they negate their specialness and have become no different from the nations. This is why Middos [the heart condition] is primary. Godly Middos is the prerequisite for the true application of the Ceremonial laws of the Torah:

“… proper character traits are a necessary prerequisite to being a God-fearing, commandment-observing individual…Indeed, the refinement and strengthening of our moral characteristics is a precondition for the true observance of the commandments.” – Kramer, Chaim (2011-10-25T23:58:59). Anatomy of the Soul. Breslov Research Institute. Kindle Edition.

“Refinement of character precedes Torah wisdom.” – Midrash, Vayikra Rabba 9:3

It is abundantly clear that the Torah has two levels:

The Mishpatim (the Civil laws and the Middos implied) – The focus is on Justice, and moral/righteous behavior. This flows from Godly Middos [when the principles of the Torah are internalized].
The Chukkim (Ceremonial laws) – The focus is on set-apart behavior. Israel becomes distinct through religious ritual.

First is moral refinement, and second is sanctification. Before the external is of any import, the inside must conform to the Torah. This is the context behind Jesus’ stern rebukes:

“Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean.” – Matthew 23:27

Then the Lord said to him, “Now then, you Pharisees clean the outside of the cup and dish, but inside you are full of greed and wickedness. – Luke 11:39

A Chassidic teacher known as the “Kotzker” is known to have said: “Fine…be holy. But remember, first one has to be a mensch [a decent human being].”

Middos and the Fruit of the Spirit

The Apostle Paul lists 9 Middos, 9-character traits that should manifest in the Christian as “fruit”, i.e. evidence that the Spirit is at work within them:

“But the fruit of the Spirit is love [1], joy [2], peace [3], forbearance [4], kindness [5], goodness [6], faithfulness [7], gentleness [8] and self-control [9].” – Galatians 5:22

The 9 Middos of Paul:

Love
Joy
Peace
Forbearance
Kindness
Goodness
Faithfulness
Gentleness
Self control

Recommended Christian resources:

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