Save "עולם חסד יבנה 

A World of Kindness 
"
עולם חסד יבנה A World of Kindness
כִּֽי־אָמַ֗רְתִּי ע֭וֹלָם חֶ֣סֶד יִבָּנֶ֑ה שָׁמַ֓יִם ׀ תָּכִ֖ן אֱמוּנָתְךָ֣ בָהֶֽם׃
I declare, “Your steadfast love is confirmed forever;
there in the heavens You establish Your faithfulness.”

What are the social, political, and spiritual implications manifest in our "world of kindness"?

What is Jewish "kindness"?

(סז) וַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֙הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־רִבְקָ֛ה וַתְּהִי־ל֥וֹ לְאִשָּׁ֖ה וַיֶּאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַחֲרֵ֥י אִמּֽוֹ׃ {פ}
(67) Isaac then brought her into the tent of his mother Sarah, and he took Rebekah as his wife. Isaac loved her, and thus found comfort after his mother’s death.

רבי מיאשא אומר נולד קין ותאומתו עמו. נולד הבל ותאומתו עמו. אמר לו רבי ישמעאל והלא כבר נאמר ואיש אשר יקח את אחותו בת אביו אמר לו מתוך הדברים האלה תדע לך שלא היו נשים אחרון בעולם שישאו להן והתירן להם ועל זה נאמר כי אמרתי עולם חסד יבנה, בחסד נברא העולם עד שחא נתנה תורה. רבי יוסי אומר קין והבל תאומים היו שנאמר ותהר ותלד את קין בההיא שעת' אוסיפת למילד שנאמ' ותוסף ללדת.

Rabbi Miasha said: Cain was born, and his wife, his twin-sister, with him. Rabbi Simeon said to him: Has it not already been said, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a shameful thing"? (Lev. 20:17). From these words know that there were no other women whom they could marry, and these were permitted to them, as it is said, "For I have said, The world shall be built up by love" (Ps. 89:2). With love was the world built up before the Torah had been given. Rabbi Joseph said: Cain and Abel were twins, as it is said, "And she conceived, and bare (with) Cain" (Gen. 4:1). At that hour she had an additional capacity for child-bearing (as it is said), "And she continued to bear his brother Abel" (Gen. 4:2).
וַיַּעֲבֹ֨ר ה' ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ ה' ׀ ה' אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת ׀
The LORD passed before him and proclaimed: “The LORD! the LORD!-a a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness,
הִגִּ֥יד לְךָ֛ אָדָ֖ם מַה־טּ֑וֹב וּמָֽה־ה' דּוֹרֵ֣שׁ מִמְּךָ֗ כִּ֣י אִם־עֲשׂ֤וֹת מִשְׁפָּט֙ וְאַ֣הֲבַת חֶ֔סֶד וְהַצְנֵ֥עַ לֶ֖כֶת עִם־אֱלֹקֶֽיךָ׃ (פ)
“He has told you, O man, what is good,
And what the LORD requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God;-c

(י) וַיִּקַּ֣ח הָ֠עֶ֠בֶד עֲשָׂרָ֨ה גְמַלִּ֜ים מִגְּמַלֵּ֤י אֲדֹנָיו֙ וַיֵּ֔לֶךְ וְכׇל־ט֥וּב אֲדֹנָ֖יו בְּיָד֑וֹ וַיָּ֗קׇם וַיֵּ֛לֶךְ אֶל־אֲרַ֥ם נַֽהֲרַ֖יִם אֶל־עִ֥יר נָחֽוֹר׃ (יא) וַיַּבְרֵ֧ךְ הַגְּמַלִּ֛ים מִח֥וּץ לָעִ֖יר אֶל־בְּאֵ֣ר הַמָּ֑יִם לְעֵ֣ת עֶ֔רֶב לְעֵ֖ת צֵ֥את הַשֹּׁאֲבֹֽת׃ (יב) וַיֹּאמַ֓ר ׀ ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם הַקְרֵה־נָ֥א לְפָנַ֖י הַיּ֑וֹם וַעֲשֵׂה־חֶ֕סֶד עִ֖ם אֲדֹנִ֥י אַבְרָהָֽם׃ (יג) הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וּבְנוֹת֙ אַנְשֵׁ֣י הָעִ֔יר יֹצְאֹ֖ת לִשְׁאֹ֥ב מָֽיִם׃ (יד) וְהָיָ֣ה הַֽנַּעֲרָ֗ אֲשֶׁ֨ר אֹמַ֤ר אֵלֶ֙יהָ֙ הַטִּי־נָ֤א כַדֵּךְ֙ וְאֶשְׁתֶּ֔ה וְאָמְרָ֣ה שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה אֹתָ֤הּ הֹכַ֙חְתָּ֙ לְעַבְדְּךָ֣ לְיִצְחָ֔ק וּבָ֣הּ אֵדַ֔ע כִּי־עָשִׂ֥יתָ חֶ֖סֶד עִם־אֲדֹנִֽי׃ (טו) וַֽיְהִי־ה֗וּא טֶ֘רֶם֮ כִּלָּ֣ה לְדַבֵּר֒ וְהִנֵּ֧ה רִבְקָ֣ה יֹצֵ֗את אֲשֶׁ֤ר יֻלְּדָה֙ לִבְתוּאֵ֣ל בֶּן־מִלְכָּ֔ה אֵ֥שֶׁת נָח֖וֹר אֲחִ֣י אַבְרָהָ֑ם וְכַדָּ֖הּ עַל־שִׁכְמָֽהּ׃ (טז) וְהַֽנַּעֲרָ֗ טֹבַ֤ת מַרְאֶה֙ מְאֹ֔ד בְּתוּלָ֕ה וְאִ֖ישׁ לֹ֣א יְדָעָ֑הּ וַתֵּ֣רֶד הָעַ֔יְנָה וַתְּמַלֵּ֥א כַדָּ֖הּ וַתָּֽעַל׃ (יז) וַיָּ֥רׇץ הָעֶ֖בֶד לִקְרָאתָ֑הּ וַיֹּ֕אמֶר הַגְמִיאִ֥ינִי נָ֛א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃ (יח) וַתֹּ֖אמֶר שְׁתֵ֣ה אֲדֹנִ֑י וַתְּמַהֵ֗ר וַתֹּ֧רֶד כַּדָּ֛הּ עַל־יָדָ֖הּ וַתַּשְׁקֵֽהוּ׃ (יט) וַתְּכַ֖ל לְהַשְׁקֹת֑וֹ וַתֹּ֗אמֶר גַּ֤ם לִגְמַלֶּ֙יךָ֙ אֶשְׁאָ֔ב עַ֥ד אִם־כִּלּ֖וּ לִשְׁתֹּֽת׃ (כ) וַתְּמַהֵ֗ר וַתְּעַ֤ר כַּדָּהּ֙ אֶל־הַשֹּׁ֔קֶת וַתָּ֥רׇץ ע֛וֹד אֶֽל־הַבְּאֵ֖ר לִשְׁאֹ֑ב וַתִּשְׁאַ֖ב לְכׇל־גְּמַלָּֽיו׃ (כא) וְהָאִ֥ישׁ מִשְׁתָּאֵ֖ה לָ֑הּ מַחֲרִ֕ישׁ לָדַ֗עַת הַֽהִצְלִ֧יחַ ה' דַּרְכּ֖וֹ אִם־לֹֽא׃ (כב) וַיְהִ֗י כַּאֲשֶׁ֨ר כִּלּ֤וּ הַגְּמַלִּים֙ לִשְׁתּ֔וֹת וַיִּקַּ֤ח הָאִישׁ֙ נֶ֣זֶם זָהָ֔ב בֶּ֖קַע מִשְׁקָל֑וֹ וּשְׁנֵ֤י צְמִידִים֙ עַל־יָדֶ֔יהָ עֲשָׂרָ֥ה זָהָ֖ב מִשְׁקָלָֽם׃ (כג) וַיֹּ֙אמֶר֙ בַּת־מִ֣י אַ֔תְּ הַגִּ֥ידִי נָ֖א לִ֑י הֲיֵ֧שׁ בֵּית־אָבִ֛יךְ מָק֥וֹם לָ֖נוּ לָלִֽין׃ (כד) וַתֹּ֣אמֶר אֵלָ֔יו בַּת־בְּתוּאֵ֖ל אָנֹ֑כִי בֶּן־מִלְכָּ֕ה אֲשֶׁ֥ר יָלְדָ֖ה לְנָחֽוֹר׃ (כה) וַתֹּ֣אמֶר אֵלָ֔יו גַּם־תֶּ֥בֶן גַּם־מִסְפּ֖וֹא רַ֣ב עִמָּ֑נוּ גַּם־מָק֖וֹם לָלֽוּן׃ (כו) וַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽה'׃ (כז) וַיֹּ֗אמֶר בָּר֤וּךְ ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲ֠שֶׁ֠ר לֹֽא־עָזַ֥ב חַסְדּ֛וֹ וַאֲמִתּ֖וֹ מֵעִ֣ם אֲדֹנִ֑י אָנֹכִ֗י בַּדֶּ֙רֶךְ֙ נָחַ֣נִי ה' בֵּ֖ית אֲחֵ֥י אֲדֹנִֽי׃ (כח) וַתָּ֙רׇץ֙ הַֽנַּעֲרָ֔ וַתַּגֵּ֖ד לְבֵ֣ית אִמָּ֑הּ כַּדְּבָרִ֖ים הָאֵֽלֶּה׃ (כט) וּלְרִבְקָ֥ה אָ֖ח וּשְׁמ֣וֹ לָבָ֑ן וַיָּ֨רׇץ לָבָ֧ן אֶל־הָאִ֛ישׁ הַח֖וּצָה אֶל־הָעָֽיִן׃ (ל) וַיְהִ֣י ׀ כִּרְאֹ֣ת אֶת־הַנֶּ֗זֶם וְֽאֶת־הַצְּמִדִים֮ עַל־יְדֵ֣י אֲחֹתוֹ֒ וּכְשׇׁמְע֗וֹ אֶת־דִּבְרֵ֞י רִבְקָ֤ה אֲחֹתוֹ֙ לֵאמֹ֔ר כֹּֽה־דִבֶּ֥ר אֵלַ֖י הָאִ֑ישׁ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וְהִנֵּ֛ה עֹמֵ֥ד עַל־הַגְּמַלִּ֖ים עַל־הָעָֽיִן׃ (לא) וַיֹּ֕אמֶר בּ֖וֹא בְּר֣וּךְ ה' לָ֤מָּה תַעֲמֹד֙ בַּח֔וּץ וְאָנֹכִי֙ פִּנִּ֣יתִי הַבַּ֔יִת וּמָק֖וֹם לַגְּמַלִּֽים׃ (לב) וַיָּבֹ֤א הָאִישׁ֙ הַבַּ֔יְתָה וַיְפַתַּ֖ח הַגְּמַלִּ֑ים וַיִּתֵּ֨ן תֶּ֤בֶן וּמִסְפּוֹא֙ לַגְּמַלִּ֔ים וּמַ֙יִם֙ לִרְחֹ֣ץ רַגְלָ֔יו וְרַגְלֵ֥י הָאֲנָשִׁ֖ים אֲשֶׁ֥ר אִתּֽוֹ׃ (לג) (ויישם) [וַיּוּשַׂ֤ם] לְפָנָיו֙ לֶאֱכֹ֔ל וַיֹּ֙אמֶר֙ לֹ֣א אֹכַ֔ל עַ֥ד אִם־דִּבַּ֖רְתִּי דְּבָרָ֑י וַיֹּ֖אמֶר דַּבֵּֽר׃ (לד) וַיֹּאמַ֑ר עֶ֥בֶד אַבְרָהָ֖ם אָנֹֽכִי׃ (לה) וַה' בֵּרַ֧ךְ אֶת־אֲדֹנִ֛י מְאֹ֖ד וַיִּגְדָּ֑ל וַיִּתֶּן־ל֞וֹ צֹ֤אן וּבָקָר֙ וְכֶ֣סֶף וְזָהָ֔ב וַעֲבָדִם֙ וּשְׁפָחֹ֔ת וּגְמַלִּ֖ים וַחֲמֹרִֽים׃ (לו) וַתֵּ֡לֶד שָׂרָה֩ אֵ֨שֶׁת אֲדֹנִ֥י בֵן֙ לַֽאדֹנִ֔י אַחֲרֵ֖י זִקְנָתָ֑הּ וַיִּתֶּן־ל֖וֹ אֶת־כׇּל־אֲשֶׁר־לֽוֹ׃ (לז) וַיַּשְׁבִּעֵ֥נִי אֲדֹנִ֖י לֵאמֹ֑ר לֹא־תִקַּ֤ח אִשָּׁה֙ לִבְנִ֔י מִבְּנוֹת֙ הַֽכְּנַעֲנִ֔י אֲשֶׁ֥ר אָנֹכִ֖י יֹשֵׁ֥ב בְּאַרְצֽוֹ׃ (לח) אִם־לֹ֧א אֶל־בֵּית־אָבִ֛י תֵּלֵ֖ךְ וְאֶל־מִשְׁפַּחְתִּ֑י וְלָקַחְתָּ֥ אִשָּׁ֖ה לִבְנִֽי׃ (לט) וָאֹמַ֖ר אֶל־אֲדֹנִ֑י אֻלַ֛י לֹא־תֵלֵ֥ךְ הָאִשָּׁ֖ה אַחֲרָֽי׃ (מ) וַיֹּ֖אמֶר אֵלָ֑י ה' אֲשֶׁר־הִתְהַלַּ֣כְתִּי לְפָנָ֗יו יִשְׁלַ֨ח מַלְאָכ֤וֹ אִתָּךְ֙ וְהִצְלִ֣יחַ דַּרְכֶּ֔ךָ וְלָקַחְתָּ֤ אִשָּׁה֙ לִבְנִ֔י מִמִּשְׁפַּחְתִּ֖י וּמִבֵּ֥ית אָבִֽי׃ (מא) אָ֤ז תִּנָּקֶה֙ מֵאָ֣לָתִ֔י כִּ֥י תָב֖וֹא אֶל־מִשְׁפַּחְתִּ֑י וְאִם־לֹ֤א יִתְּנוּ֙ לָ֔ךְ וְהָיִ֥יתָ נָקִ֖י מֵאָלָתִֽי׃ (מב) וָאָבֹ֥א הַיּ֖וֹם אֶל־הָעָ֑יִן וָאֹמַ֗ר ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אִם־יֶשְׁךָ־נָּא֙ מַצְלִ֣יחַ דַּרְכִּ֔י אֲשֶׁ֥ר אָנֹכִ֖י הֹלֵ֥ךְ עָלֶֽיהָ׃ (מג) הִנֵּ֛ה אָנֹכִ֥י נִצָּ֖ב עַל־עֵ֣ין הַמָּ֑יִם וְהָיָ֤ה הָֽעַלְמָה֙ הַיֹּצֵ֣את לִשְׁאֹ֔ב וְאָמַרְתִּ֣י אֵלֶ֔יהָ הַשְׁקִֽינִי־נָ֥א מְעַט־מַ֖יִם מִכַּדֵּֽךְ׃ (מד) וְאָמְרָ֤ה אֵלַי֙ גַּם־אַתָּ֣ה שְׁתֵ֔ה וְגַ֥ם לִגְמַלֶּ֖יךָ אֶשְׁאָ֑ב הִ֣וא הָֽאִשָּׁ֔ה אֲשֶׁר־הֹכִ֥יחַ ה' לְבֶן־אֲדֹנִֽי׃ (מה) אֲנִי֩ טֶ֨רֶם אֲכַלֶּ֜ה לְדַבֵּ֣ר אֶל־לִבִּ֗י וְהִנֵּ֨ה רִבְקָ֤ה יֹצֵאת֙ וְכַדָּ֣הּ עַל־שִׁכְמָ֔הּ וַתֵּ֥רֶד הָעַ֖יְנָה וַתִּשְׁאָ֑ב וָאֹמַ֥ר אֵלֶ֖יהָ הַשְׁקִ֥ינִי נָֽא׃ (מו) וַתְּמַהֵ֗ר וַתּ֤וֹרֶד כַּדָּהּ֙ מֵֽעָלֶ֔יהָ וַתֹּ֣אמֶר שְׁתֵ֔ה וְגַם־גְּמַלֶּ֖יךָ אַשְׁקֶ֑ה וָאֵ֕שְׁתְּ וְגַ֥ם הַגְּמַלִּ֖ים הִשְׁקָֽתָה׃ (מז) וָאֶשְׁאַ֣ל אֹתָ֗הּ וָאֹמַר֮ בַּת־מִ֣י אַתְּ֒ וַתֹּ֗אמֶר בַּת־בְּתוּאֵל֙ בֶּן־נָח֔וֹר אֲשֶׁ֥ר יָֽלְדָה־לּ֖וֹ מִלְכָּ֑ה וָאָשִׂ֤ם הַנֶּ֙זֶם֙ עַל־אַפָּ֔הּ וְהַצְּמִידִ֖ים עַל־יָדֶֽיהָ׃ (מח) וָאֶקֹּ֥ד וָֽאֶשְׁתַּחֲוֶ֖ה לַה' וָאֲבָרֵ֗ךְ אֶת־ה' אֱלֹקֵי֙ אֲדֹנִ֣י אַבְרָהָ֔ם אֲשֶׁ֤ר הִנְחַ֙נִי֙ בְּדֶ֣רֶךְ אֱמֶ֔ת לָקַ֛חַת אֶת־בַּת־אֲחִ֥י אֲדֹנִ֖י לִבְנֽוֹ׃ (מט) וְ֠עַתָּ֠ה אִם־יֶשְׁכֶ֨ם עֹשִׂ֜ים חֶ֧סֶד וֶֽאֱמֶ֛ת אֶת־אֲדֹנִ֖י הַגִּ֣ידוּ לִ֑י וְאִם־לֹ֕א הַגִּ֣ידוּ לִ֔י וְאֶפְנֶ֥ה עַל־יָמִ֖ין א֥וֹ עַל־שְׂמֹֽאל׃ (נ) וַיַּ֨עַן לָבָ֤ן וּבְתוּאֵל֙ וַיֹּ֣אמְר֔וּ מֵה' יָצָ֣א הַדָּבָ֑ר לֹ֥א נוּכַ֛ל דַּבֵּ֥ר אֵלֶ֖יךָ רַ֥ע אוֹ־טֽוֹב׃ (נא) הִנֵּֽה־רִבְקָ֥ה לְפָנֶ֖יךָ קַ֣ח וָלֵ֑ךְ וּתְהִ֤י אִשָּׁה֙ לְבֶן־אֲדֹנֶ֔יךָ כַּאֲשֶׁ֖ר דִּבֶּ֥ר ה'׃ (נב) וַיְהִ֕י כַּאֲשֶׁ֥ר שָׁמַ֛ע עֶ֥בֶד אַבְרָהָ֖ם אֶת־דִּבְרֵיהֶ֑ם וַיִּשְׁתַּ֥חוּ אַ֖רְצָה לַֽה'׃ (נג) וַיּוֹצֵ֨א הָעֶ֜בֶד כְּלֵי־כֶ֨סֶף וּכְלֵ֤י זָהָב֙ וּבְגָדִ֔ים וַיִּתֵּ֖ן לְרִבְקָ֑ה וּמִ֨גְדָּנֹ֔ת נָתַ֥ן לְאָחִ֖יהָ וּלְאִמָּֽהּ׃ (נד) וַיֹּאכְל֣וּ וַיִּשְׁתּ֗וּ ה֛וּא וְהָאֲנָשִׁ֥ים אֲשֶׁר־עִמּ֖וֹ וַיָּלִ֑ינוּ וַיָּק֣וּמוּ בַבֹּ֔קֶר וַיֹּ֖אמֶר שַׁלְּחֻ֥נִי לַֽאדֹנִֽי׃ (נה) וַיֹּ֤אמֶר אָחִ֙יהָ֙ וְאִמָּ֔הּ תֵּשֵׁ֨ב הַנַּעֲרָ֥ אִתָּ֛נוּ יָמִ֖ים א֣וֹ עָשׂ֑וֹר אַחַ֖ר תֵּלֵֽךְ׃ (נו) וַיֹּ֤אמֶר אֲלֵהֶם֙ אַל־תְּאַחֲר֣וּ אֹתִ֔י וַֽה' הִצְלִ֣יחַ דַּרְכִּ֑י שַׁלְּח֕וּנִי וְאֵלְכָ֖ה לַֽאדֹנִֽי׃ (נז) וַיֹּאמְר֖וּ נִקְרָ֣א לַֽנַּעֲרָ֑ וְנִשְׁאֲלָ֖ה אֶת־פִּֽיהָ׃ (נח) וַיִּקְרְא֤וּ לְרִבְקָה֙ וַיֹּאמְר֣וּ אֵלֶ֔יהָ הֲתֵלְכִ֖י עִם־הָאִ֣ישׁ הַזֶּ֑ה וַתֹּ֖אמֶר אֵלֵֽךְ׃ (נט) וַֽיְשַׁלְּח֛וּ אֶת־רִבְקָ֥ה אֲחֹתָ֖ם וְאֶת־מֵנִקְתָּ֑הּ וְאֶת־עֶ֥בֶד אַבְרָהָ֖ם וְאֶת־אֲנָשָֽׁיו׃ (ס) וַיְבָרְכ֤וּ אֶת־רִבְקָה֙ וַיֹּ֣אמְרוּ לָ֔הּ אֲחֹתֵ֕נוּ אַ֥תְּ הֲיִ֖י לְאַלְפֵ֣י רְבָבָ֑ה וְיִירַ֣שׁ זַרְעֵ֔ךְ אֵ֖ת שַׁ֥עַר שֹׂנְאָֽיו׃ (סא) וַתָּ֨קׇם רִבְקָ֜ה וְנַעֲרֹתֶ֗יהָ וַתִּרְכַּ֙בְנָה֙ עַל־הַגְּמַלִּ֔ים וַתֵּלַ֖כְנָה אַחֲרֵ֣י הָאִ֑ישׁ וַיִּקַּ֥ח הָעֶ֛בֶד אֶת־רִבְקָ֖ה וַיֵּלַֽךְ׃ (סב) וְיִצְחָק֙ בָּ֣א מִבּ֔וֹא בְּאֵ֥ר לַחַ֖י רֹאִ֑י וְה֥וּא יוֹשֵׁ֖ב בְּאֶ֥רֶץ הַנֶּֽגֶב׃ (סג) וַיֵּצֵ֥א יִצְחָ֛ק לָשׂ֥וּחַ בַּשָּׂדֶ֖ה לִפְנ֣וֹת עָ֑רֶב וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּ֥ה גְמַלִּ֖ים בָּאִֽים׃ (סד) וַתִּשָּׂ֤א רִבְקָה֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא אֶת־יִצְחָ֑ק וַתִּפֹּ֖ל מֵעַ֥ל הַגָּמָֽל׃ (סה) וַתֹּ֣אמֶר אֶל־הָעֶ֗בֶד מִֽי־הָאִ֤ישׁ הַלָּזֶה֙ הַהֹלֵ֤ךְ בַּשָּׂדֶה֙ לִקְרָאתֵ֔נוּ וַיֹּ֥אמֶר הָעֶ֖בֶד ה֣וּא אֲדֹנִ֑י וַתִּקַּ֥ח הַצָּעִ֖יף וַתִּתְכָּֽס׃ (סו) וַיְסַפֵּ֥ר הָעֶ֖בֶד לְיִצְחָ֑ק אֵ֥ת כׇּל־הַדְּבָרִ֖ים אֲשֶׁ֥ר עָשָֽׂה׃ (סז) וַיְבִאֶ֣הָ יִצְחָ֗ק הָאֹ֙הֱלָה֙ שָׂרָ֣ה אִמּ֔וֹ וַיִּקַּ֧ח אֶת־רִבְקָ֛ה וַתְּהִי־ל֥וֹ לְאִשָּׁ֖ה וַיֶּאֱהָבֶ֑הָ וַיִּנָּחֵ֥ם יִצְחָ֖ק אַחֲרֵ֥י אִמּֽוֹ׃ {פ}

(10) Then the servant took ten of his master’s camels and set out, taking with him all the bounty of his master; and he made his way to Aram-naharaim, to the city of Nahor. (11) He made the camels kneel down by the well outside the city, at evening time, the time when women come out to draw water. (12) And he said, “O LORD, God of my master Abraham, grant me good fortune this day, and deal graciously with my master Abraham: (13) Here I stand by the spring as the daughters of the townsmen come out to draw water; (14) let the maiden to whom I say, ‘Please, lower your jar that I may drink,’ and who replies, ‘Drink, and I will also water your camels’—let her be the one whom You have decreed for Your servant Isaac. Thereby shall I know that You have dealt graciously with my master.” (15) He had scarcely finished speaking, when Rebekah, who was born to Bethuel, the son of Milcah the wife of Abraham’s brother Nahor, came out with her jar on her shoulder. (16) The maiden was very beautiful, a virgin whom no man had known. She went down to the spring, filled her jar, and came up. (17) The servant ran toward her and said, “Please, let me sip a little water from your jar.” (18) “Drink, my lord,” she said, and she quickly lowered her jar upon her hand and let him drink. (19) When she had let him drink his fill, she said, “I will also draw for your camels, until they finish drinking.” (20) Quickly emptying her jar into the trough, she ran back to the well to draw, and she drew for all his camels. (21) The man, meanwhile, stood gazing at her, silently wondering whether the LORD had made his errand successful or not. (22) When the camels had finished drinking, the man took a gold nose-ring weighing a half-shekel, and two gold bands for her arms, ten shekels in weight. (23) “Pray tell me,” he said, “whose daughter are you? Is there room in your father’s house for us to spend the night?” (24) She replied, “I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor.” (25) And she went on, “There is plenty of straw and feed at home, and also room to spend the night.” (26) The man bowed low in homage to the LORD (27) and said, “Blessed be the LORD, the God of my master Abraham, who has not withheld His steadfast faithfulness from my master. For I have been guided on my errand by the LORD, to the house of my master’s kinsmen.” (28) The maiden ran and told all this to her mother’s household. (29) Now Rebekah had a brother whose name was Laban. Laban ran out to the man at the spring— (30) when he saw the nose-ring and the bands on his sister’s arms, and when he heard his sister Rebekah say, “Thus the man spoke to me.” He went up to the man, who was still standing beside the camels at the spring. (31) “Come in, O blessed of the LORD,” he said, “why do you remain outside, when I have made ready the house and a place for the camels?” (32) So the man entered the house, and the camels were unloaded. The camels were given straw and feed, and water was brought to bathe his feet and the feet of the men with him. (33) But when food was set before him, he said, “I will not eat until I have told my tale.” He said, “Speak, then.” (34) “I am Abraham’s servant,” he began. (35) “The LORD has greatly blessed my master, and he has become rich: He has given him sheep and cattle, silver and gold, male and female slaves, camels and asses. (36) And Sarah, my master’s wife, bore my master a son in her old age, and he has assigned to him everything he owns. (37) Now my master made me swear, saying, ‘You shall not get a wife for my son from the daughters of the Canaanites in whose land I dwell; (38) but you shall go to my father’s house, to my kindred, and get a wife for my son.’ (39) And I said to my master, ‘What if the woman does not follow me?’ (40) He replied to me, ‘The LORD, whose ways I have followed, will send His angel with you and make your errand successful; and you will get a wife for my son from my kindred, from my father’s house. (41) Thus only shall you be freed from my adjuration: if, when you come to my kindred, they refuse you—only then shall you be freed from my adjuration.’ (42) “I came today to the spring, and I said: O LORD, God of my master Abraham, if You would indeed grant success to the errand on which I am engaged! (43) As I stand by the spring of water, let the young woman who comes out to draw and to whom I say, ‘Please, let me drink a little water from your jar,’ (44) and who answers, ‘You may drink, and I will also draw for your camels’—let her be the wife whom the LORD has decreed for my master’s son.’ (45) I had scarcely finished praying in my heart, when Rebekah came out with her jar on her shoulder, and went down to the spring and drew. And I said to her, ‘Please give me a drink.’ (46) She quickly lowered her jar and said, ‘Drink, and I will also water your camels.’ So I drank, and she also watered the camels. (47) I inquired of her, ‘Whose daughter are you?’ And she said, ‘The daughter of Bethuel, son of Nahor, whom Milcah bore to him.’ And I put the ring on her nose and the bands on her arms. (48) Then I bowed low in homage to the LORD and blessed the LORD, the God of my master Abraham, who led me on the right way to get the daughter of my master’s brother for his son. (49) And now, if you mean to treat my master with true kindness, tell me; and if not, tell me also, that I may turn right or left.” (50) Then Laban and Bethuel answered, “The matter was decreed by the LORD; we cannot speak to you bad or good. (51) Here is Rebekah before you; take her and go, and let her be a wife to your master’s son, as the LORD has spoken.” (52) When Abraham’s servant heard their words, he bowed low to the ground before the LORD. (53) The servant brought out objects of silver and gold, and garments, and gave them to Rebekah; and he gave presents to her brother and her mother. (54) Then he and the men with him ate and drank, and they spent the night. When they arose next morning, he said, “Give me leave to go to my master.” (55) But her brother and her mother said, “Let the maiden remain with us some ten days;-d then you may go.” (56) He said to them, “Do not delay me, now that the LORD has made my errand successful. Give me leave that I may go to my master.” (57) And they said, “Let us call the girl and ask for her reply.” (58) They called Rebekah and said to her, “Will you go with this man?” And she said, “I will.” (59) So they sent off their sister Rebekah and her nurse along with Abraham’s servant and his men. (60) And they blessed Rebekah and said to her,
“O sister!
May you grow
Into thousands of myriads;
May your offspring seize
The gates of their foes.”
(61) Then Rebekah and her maids arose, mounted the camels, and followed the man. So the servant took Rebekah and went his way. (62) Isaac had just come back from the vicinity of Beer-lahai-roi, for he was settled in the region of the Negeb. (63) And Isaac went out walking in the field toward evening and, looking up, he saw camels approaching. (64) Raising her eyes, Rebekah saw Isaac. She alighted from the camel (65) and said to the servant, “Who is that man walking in the field toward us?” And the servant said, “That is my master.” So she took her veil and covered herself. (66) The servant told Isaac all the things that he had done. (67) Isaac then brought her into the tent of his mother Sarah, and he took Rebekah as his wife. Isaac loved her, and thus found comfort after his mother’s death.

What problems might we see here with kindness?

Are there limits to human kindness? Should there be?

Some points to notice:

1. What kind of test is this anyways?

2. What's up with the camels?

3. Is this the very same Lavan the bad guy in the Haggada?

צֵא וּלְמַד מַה בִּקֵּשׁ לָבָן הָאֲרַמִּי לַעֲשׂוֹת לְיַעֲקֹב אָבִינוּ: שֶׁפַּרְעֹה לֹא גָזַר אֶלָּא עַל הַזְּכָרִים, וְלָבָן בִּקֵּשׁ לַעֲקֹר אֶת־הַכֹּל. שֶׁנֶּאֱמַר: אֲרַמִּי אֹבֵד אָבִי, וַיֵּרֶד מִצְרַיְמָה וַיָּגָר שָׁם בִּמְתֵי מְעָט, וַיְהִי שָׁם לְגוֹי גָּדוֹל, עָצוּם וָרָב.
Go out and learn what Lavan the Aramean sought to do to Ya'akov, our father; since Pharaoh only decreed [the death sentence] on the males but Lavan sought to uproot the whole [people]. As it is stated (Deuteronomy 26:5), "An Aramean was destroying my father and he went down to Egypt, and he resided there with a small number and he became there a nation, great, powerful and numerous."

Rivkah = Chesed = (kindness) without boundaries

אֹ֭הֵב צְדָקָ֣ה וּמִשְׁפָּ֑ט חֶ֥סֶד יְ֝הֹוָ֗ה מָלְאָ֥ה הָאָֽרֶץ׃
He loves what is right and just;
the earth is full of the LORD’s faithful care.
אוהב (מפרש נגד ההנהגה ההשגחיית) מצד שה' אוהב צדקה ומשפט, וע"ז לא יספיקו החקים הטבעיים, כי בהנהגת יושבי הארץ שהם בעלי בחירה, ומעשיהם אפשריים בלתי תלויים מחקי הטבעיים והם בוחרים לפעמים לעשות טוב ולפעמים ברע, יחויב שכן ינהוג עמם ה' לעשות צדקה עם הצדיקים ומשפט עם הרשעים, וזה א"א לפי הנהגת הטבע, שהיא לא תשתנה ע"י שינוי מעשה בני אדם, כי תהלוכותיה קבועים, ולכן צריך ה' להתנהג עם יושבי הארץ ע"פ ההנהגה ההשגחיית שישנה את הטבע לפי המעשים הטובים או הרעים, כמ"ש אם שמוע תשמעו אל מצותי ונתתי מטר ארצכם בעתו, פן יפתה לבבכם וגו' ועצר את השמים ולא יהיה מטר, שכ"ז הנהגה אחרת נעלה מחקי הטבע שנקראו אמונה, רק הנהגה הנקראת בשם חסד, ולכן חסד ה' מלאה הארץ, הנהגה שלא התחייב בעת הבריאה בששת ימי בראשית רק בחסד ה' יסודה ושרשה:

Meir Leibush ben Yehiel Michel Wisser (March 7, 1809 – September 18, 1879), better known as the Malbim (Hebrew: מלבי"ם‎), was a rabbi, master of Hebrew grammar, and Bible commentator. The name Malbim was derived from the Hebrew initials of his name. He used this acronym as his surname in all his published works, and became known by it in common usage.

Two other important times Chesed is used: (243 more!):

(ו) וַיַּעֲבֹ֨ר ה' ׀ עַל־פָּנָיו֮ וַיִּקְרָא֒ ה' ׀ ה' אֵ֥ל רַח֖וּם וְחַנּ֑וּן אֶ֥רֶךְ אַפַּ֖יִם וְרַב־חֶ֥סֶד וֶאֱמֶֽת׃ (ז) נֹצֵ֥ר חֶ֙סֶד֙ לָאֲלָפִ֔ים נֹשֵׂ֥א עָוֺ֛ן וָפֶ֖שַׁע וְחַטָּאָ֑ה וְנַקֵּה֙ לֹ֣א יְנַקֶּ֔ה פֹּקֵ֣ד ׀ עֲוֺ֣ן אָב֗וֹת עַל־בָּנִים֙ וְעַל־בְּנֵ֣י בָנִ֔ים עַל־שִׁלֵּשִׁ֖ים וְעַל־רִבֵּעִֽים׃
(6) The LORD passed before him and proclaimed: “The LORD! the LORD!-a a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, (7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.”

(יז) וְאִ֣ישׁ אֲשֶׁר־יִקַּ֣ח אֶת־אֲחֹת֡וֹ בַּת־אָבִ֣יו א֣וֹ בַת־אִ֠מּ֠וֹ וְרָאָ֨ה אֶת־עֶרְוָתָ֜הּ וְהִֽיא־תִרְאֶ֤ה אֶת־עֶרְוָתוֹ֙ חֶ֣סֶד ה֔וּא וְנִ֨כְרְת֔וּ לְעֵינֵ֖י בְּנֵ֣י עַמָּ֑ם עֶרְוַ֧ת אֲחֹת֛וֹ גִּלָּ֖ה עֲוֺנ֥וֹ יִשָּֽׂא׃

(17) If a man marries his sister, the daughter of either his father or his mother, so that he sees her nakedness and she sees his nakedness, it is a disgrace; they shall be excommunicated in the sight of their kinsfolk. He has uncovered the nakedness of his sister, he shall bear his guilt.
חסד הוא. לְשׁוֹן אֲרַמִּי חֶרְפָּה חִסּוּדָא; וּמִדְרָשׁוֹ אִם תֹּאמַר קַיִן נָשָׂא אֲחוֹתוֹ חֶסֶד עָשָׂה הַמָּקוֹם, לִבְנוֹת עוֹלָמוֹ מִמֶּנּוּ, שֶׁנֶּאֱמַר (תהילים פ"ט), עוֹלָם חֶסֶד יִבָּנֶה (ספרא; סנהדרין נ"ח):
חסד הוא IT IS A WICKED THING — It is an Aramaic expression, the Hebrew חרפה (disgrace) being in that language חסודא (cf. Onkelos on Genesis 34:14). A Midrashic explanation of it (of חסד הוא) is; If you should say, "But Cain married his sister!" then I reply, Cain's case was an exceptional one; an act of kindness (חסד) was done by the Omnipresent in order that His world might be built up through him (i. e. He made the propagation of the human race possible through this union), as it is said (Psalms 89:3) "The world was built up through חסד, loving-kindness" (Sifra, Kedoshim, Chapter 11 11; Sanhedrin 58b).
רבי מיאשא אומר נולד קין ותאומתו עמו. נולד הבל ותאומתו עמו. אמר לו רבי ישמעאל והלא כבר נאמר ואיש אשר יקח את אחותו בת אביו אמר לו מתוך הדברים האלה תדע לך שלא היו נשים אחרון בעולם שישאו להן והתירן להם ועל זה נאמר כי אמרתי עולם חסד יבנה, בחסד נברא העולם עד שחא נתנה תורה. רבי יוסי אומר קין והבל תאומים היו שנאמר ותהר ותלד את קין בההיא שעת' אוסיפת למילד שנאמ' ותוסף ללדת.
Rabbi Miasha said: Cain was born, and his wife, his twin-sister, with him. Rabbi Simeon said to him: Has it not already been said, "And if a man shall take his sister, his father's daughter, or his mother's daughter, and see her nakedness, and she see his nakedness; it is a shameful thing"? (Lev. 20:17). From these words know that there were no other women whom they could marry, and these were permitted to them, as it is said, "For I have said, The world shall be built up by love" (Ps. 89:2). With love was the world built up before the Torah had been given. Rabbi Joseph said: Cain and Abel were twins, as it is said, "And she conceived, and bare (with) Cain" (Gen. 4:1). At that hour she had an additional capacity for child-bearing (as it is said), "And she continued to bear his brother Abel" (Gen. 4:2).

What other examples of illicit relationships do we find in humanity's origins? In the lineage of the Jewish People?

What changed with the giving of the Torah?

(יט) וְאֵת֙ הַחֲסִידָ֔ה הָאֲנָפָ֖ה לְמִינָ֑הּ וְאֶת־הַדּוּכִיפַ֖ת וְאֶת־הָעֲטַלֵּֽף׃
(19) the stork; herons of every variety; the hoopoe, and the bat.
החסידה. זוֹ דַיָּה לְבָנָה, ציגוני"א, וְלָמָּה נִקְרָא שְׁמָהּ חֲסִידָה? שֶׁעוֹשָֹׁה חֲסִידוּת עִם חַבְרוֹתֶיהָ בִּמְזוֹנוֹת (שם):
החסידה — This is the white stork, cigogne in old French And why is it called חסידה? Because it deals kindly (חסד) with its fellows in respect to food (Chullin 63b).

But aren't there instances where we also give to our "kind"? Is that ever ethical?

ורבי יוחנן האי וחי אחיך עמך מאי עביד ליה מבעי ליה לכדתניא שנים שהיו מהלכין בדרך וביד אחד מהן קיתון של מים אם שותין שניהם מתים ואם שותה אחד מהן מגיע לישוב דרש בן פטורא מוטב שישתו שניהם וימותו ואל יראה אחד מהם במיתתו של חבירו עד שבא ר' עקיבא ולימד וחי אחיך עמך חייך קודמים לחיי חבירך
The Gemara asks: And Rabbi Yoḥanan, what does he do with this verse: “And your brother shall live with you”? The Gemara answers: He requires the verse for that which is taught in a baraita: If two people were walking on a desolate path and there was a jug [kiton] of water in the possession of one of them, and the situation was such that if both drink from the jug, both will die, as there is not enough water, but if only one of them drinks, he will reach a settled area, there is a dispute as to the halakha. Ben Petora taught: It is preferable that both of them drink and die, and let neither one of them see the death of the other. This was the accepted opinion until Rabbi Akiva came and taught that the verse states: “And your brother shall live with you,” indicating that your life takes precedence over the life of the other.

(ג) הנותן לבניו ובנותיו הגדולים שאינו חייב במזונותיהם כדי ללמד את הבנים תורה ולהנהיג הבנות בדרך ישרה וכן הנותן מתנות לאביו והם צריכים להם הרי זה בכלל צדקה ולא עוד אלא שצריך להקדימו לאחרים ואפילו אינו בנו ולא אביו אלא קרובו צריך להקדימו לכל אדם ואחיו מאביו קודם לאחיו מאמו ועניי ביתו קודמין לעניי עירו ועניי עירו קודמין לעניי עיר אחרת (כ"מ בסמ"ג וסמ"ק וטור) : הגה והקבועים בעיר קרויים עניי העיר והם קודמין לעניים אחרים הבאים לשם ממקומות אחרים (טור דלא כר"י בר ברוך) ויושבי ארץ ישראל קודמין ליושבי חוצה לארץ: הגה פרנסת עצמו קודמת לכל אדם ואינו חייב לתת צדקה עד שיהיה לו פרנסתו ואח"כ יקדים פרנסת אביו ואמו אם הם עניים והם קודמים לפרנסת בניו ואח"כ בניו והם קודמים לאחיו והם קודמין לשאר קרובים והקרובים קודמים לשכיניו ושכיניו לאנשי עירו ואנשי עירו לעיר אחרת והוא הדין אם היו שבוים וצריך לפדותן (הכל בטור):

(3) Helping one's grown up sons or daughters in need when he is not obliged to—in order to give his sons an opportunity of studying the Law, or to keep his daughters in the right path—and presenting gifts to one's father in need,—all this comes under the general head of Charity. In fact, such charity is to be preferred to other forms. Not only a father or child, but any relative should be given preference to a stranger; a brother of one's father, to a brother of one's mother; the poor of his own house to the poor of the city at large; the poor of his own city to the poor of other cities; and the poor that dwell in the Holy Land to those that dwell in other lands.

Again, Chesed = giving without boundaries. There are times we strive to embody this energy, but at the same time living in reality. Practically, we navigate boundaries and differentiated values.

Some similar values are often used interchangeably, but we see they each have their own deep meaning, we can touch on:

Tzedaka (Righteousness, charity)

Rachamim (Mercy, blend of Chesed and Din, Judgement)

Ahavah (Love, Onkelos-, and note the first time Ahavah is used in Tanach, hint, look at previous!)

שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:
Shimon the Righteous was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of piety.

א ב ג ד ה

Gimmel - camel, water spout

(Otiyot D'Rabbi Akiva)

אֵלּוּ דְבָרִים שֶׁאֵין לָהֶם שִׁעוּר. הַפֵּאָה, וְהַבִּכּוּרִים, וְהָרֵאָיוֹן, וּגְמִילוּת חֲסָדִים, וְתַלְמוּד תּוֹרָה. אֵלּוּ דְבָרִים שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא. כִּבּוּד אָב וָאֵם, וּגְמִילוּת חֲסָדִים, וַהֲבָאַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ, וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם:

These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.

דָּרַשׁ רַבִּי שִׂמְלַאי תּוֹרָה תְּחִלָּתָהּ גְּמִילוּת חֲסָדִים וְסוֹפָהּ גְּמִילוּת חֲסָדִים תְּחִילָּתָהּ גְּמִילוּת חֲסָדִים דִּכְתִיב וַיַּעַשׂ ה׳ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם וְסוֹפָהּ גְּמִילוּת חֲסָדִים דִּכְתִיב וַיִּקְבֹּר אוֹתוֹ בַּגַּי
Rabbi Samlai taught: With regard to the Torah, its beginning is an act of kindness and its end is an act of kindness. Its beginning is an act of kindness, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21). And its end is an act of kindness, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6).
אֶלָּא לְהַלֵּךְ אַחַר מִדּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מָה הוּא מַלְבִּישׁ עֲרוּמִּים דִּכְתִיב וַיַּעַשׂ ה׳ אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כׇּתְנוֹת עוֹר וַיַּלְבִּשֵׁם אַף אַתָּה הַלְבֵּשׁ עֲרוּמִּים הַקָּדוֹשׁ בָּרוּךְ הוּא בִּיקֵּר חוֹלִים דִּכְתִיב וַיֵּרָא אֵלָיו ה׳ בְּאֵלֹנֵי מַמְרֵא אַף אַתָּה בַּקֵּר חוֹלִים הַקָּדוֹשׁ בָּרוּךְ הוּא נִיחֵם אֲבֵלִים דִּכְתִיב וַיְהִי אַחֲרֵי מוֹת אַבְרָהָם וַיְבָרֶךְ אֱלֹהִים אֶת יִצְחָק בְּנוֹ אַף אַתָּה נַחֵם אֲבֵלִים הַקָּדוֹשׁ בָּרוּךְ הוּא קָבַר מֵתִים דִּכְתִיב וַיִּקְבֹּר אוֹתוֹ בַּגַּי אַף אַתָּה קְבוֹר מֵתִים
He explains: Rather, the meaning is that one should follow the attributes of the Holy One, Blessed be He. He provides several examples. Just as He clothes the naked, as it is written: “And the Lord God made for Adam and for his wife garments of skin, and clothed them” (Genesis 3:21), so too, should you clothe the naked. Just as the Holy One, Blessed be He, visits the sick, as it is written with regard to God’s appearing to Abraham following his circumcision: “And the Lord appeared unto him by the terebinths of Mamre” (Genesis 18:1), so too, should you visit the sick. Just as the Holy One, Blessed be He, consoles mourners, as it is written: “And it came to pass after the death of Abraham, that God blessed Isaac his son” (Genesis 25:11), so too, should you console mourners. Just as the Holy One, Blessed be He, buried the dead, as it is written: “And he was buried in the valley in the land of Moab” (Deuteronomy 34:6), so too, should you bury the dead.

Torah begins and ends with acts of Divine Chesed:

1. Clothing Adam and Eve

2. Burial of Moses (Chesed Shel Emet, Eternal kindness)

Other fundamental acts of Chesed:

3. Hachnasat Kallah, escorting the bride

4. Bikur Cholim, visiting the sick

5. Nichum Aveilim, comforting mourners

Avraham and Sarah were the first of humanity to recognize, and by definition, embody G-d/Chesed

וַיִּקְרָא שָׁם בְּשֵׁם ה׳ אֵל עוֹלָם אָמַר רֵישׁ לָקִישׁ אַל תִּיקְרֵי וַיִּקְרָא
The verse there states: “And he planted an eshel in Beersheba, and called there [vayyikra] on the name of the Lord, the Everlasting God” (Genesis 21:33). Reish Lakish said: Do not read this word literally as vayyikra,” and he called,
אֶלָּא וַיַּקְרִיא מְלַמֵּד שֶׁהִקְרִיא אַבְרָהָם אָבִינוּ לִשְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא בְּפֶה כׇּל עוֹבֵר וָשָׁב כֵּיצַד לְאַחַר שֶׁאָכְלוּ וְשָׁתוּ עָמְדוּ לְבָרְכוֹ אָמַר לָהֶם וְכִי מִשֶּׁלִּי אֲכַלְתֶּם מִשֶּׁל אֱלֹקֵי עוֹלָם אֲכַלְתֶּם הוֹדוּ וְשַׁבְּחוּ וּבָרְכוּ לְמִי שֶׁאָמַר וְהָיָה הָעוֹלָם
but rather as vayyakri, and he caused others to call. This teaches that Abraham our forefather caused the name of the Holy One, Blessed be He, to be called out in the mouth of all passersby. How so? After the guests of Abraham ate and drank, they arose to bless him. He said to them: But did you eat from what is mine? Rather, you ate from the food of the God of the world. Therefore, you should thank and praise and bless the One Who spoke and the world was created. In this way, Abraham caused everyone to call out to God.

How can what we learnt today apply to today's political questions?

How can Chesed shape our collective identity? Our individual identity?

"What is it that I know how to do, where is the need, and how can I help?

(Priyah Parker)

וְהַיְינוּ דְּאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״הִגִּיד לְךָ אָדָם מַה טּוֹב וּמָה ה׳ דּוֹרֵשׁ מִמְּךָ כִּי אִם עֲשׂוֹת מִשְׁפָּט וְאַהֲבַת חֶסֶד וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ״. ״עֲשׂוֹת מִשְׁפָּט״ — זֶה הַדִּין, ״וְאַהֲבַת חֶסֶד״ — זוֹ גְּמִילוּת חֲסָדִים, ״וְהַצְנֵעַ לֶכֶת עִם אֱלֹהֶיךָ״ — זוֹ הוֹצָאַת הַמֵּת וְהַכְנָסַת כַּלָּה לַחוּפָּה. וַהֲלֹא דְּבָרִים קַל וָחוֹמֶר: וּמָה דְּבָרִים שֶׁדַּרְכָּן לַעֲשׂוֹתָן בְּפַרְהֶסְיָא, אָמְרָה תּוֹרָה ״הַצְנֵעַ לֶכֶת״, דְּבָרִים שֶׁדַּרְכָּן לַעֲשׂוֹתָן בְּצִנְעָא — עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי אֶלְעָזָר: גָּדוֹל הָעוֹשֶׂה צְדָקָה יוֹתֵר מִכׇּל הַקָּרְבָּנוֹת, שֶׁנֶּאֱמַר: ״עֲשֹׂה צְדָקָה וּמִשְׁפָּט נִבְחָר לַה׳ מִזָּבַח״. וְאָמַר רַבִּי אֶלְעָזָר: גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה, שֶׁנֶּאֱמַר: ״זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד״. אִם אָדָם זוֹרֵעַ — סָפֵק אוֹכֵל סָפֵק אֵינוֹ אוֹכֵל, אָדָם קוֹצֵר — וַדַּאי אוֹכֵל. וְאָמַר רַבִּי אֶלְעָזָר: אֵין צְדָקָה מִשְׁתַּלֶּמֶת אֶלָּא לְפִי חֶסֶד שֶׁבָּהּ, שֶׁנֶּאֱמַר: ״זִרְעוּ לָכֶם לִצְדָקָה וְקִצְרוּ לְפִי חֶסֶד״. תָּנוּ רַבָּנַן: בִּשְׁלֹשָׁה דְּבָרִים גְּדוֹלָה גְּמִילוּת חֲסָדִים יוֹתֵר מִן הַצְּדָקָה. צְדָקָה — בְּמָמוֹנוֹ; גְּמִילוּת חֲסָדִים — בֵּין בְּגוּפוֹ, בֵּין בְּמָמוֹנוֹ. צְדָקָה — לָעֲנִיִּים; גְּמִילוּת חֲסָדִים — בֵּין לָעֲנִיִּים בֵּין לָעֲשִׁירִים. צְדָקָה — לַחַיִּים; גְּמִילוּת חֲסָדִים — בֵּין לַחַיִּים בֵּין לַמֵּתִים. וְאָמַר רַבִּי אֶלְעָזָר: כׇּל הָעוֹשֶׂה צְדָקָה וּמִשְׁפָּט, כְּאִילּוּ מִילֵּא כָּל הָעוֹלָם כּוּלּוֹ חֶסֶד. שֶׁנֶּאֱמַר: ״אוֹהֵב צְדָקָה וּמִשְׁפָּט חֶסֶד ה׳ מָלְאָה הָאָרֶץ״. שֶׁמָּא תֹּאמַר כׇּל הַבָּא לִקְפּוֹץ קוֹפֵץ, תַּלְמוּד לוֹמַר: ״מַה יָּקָר חַסְדְּךָ אֱלֹקִים (חֶסֶד ה׳ מָלְאָה הָאָרֶץ) וְגוֹ׳״. יָכוֹל אַף יְרֵא שָׁמַיִם כֵּן — תַּלְמוּד לוֹמַר: ״וְחֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו״. אָמַר רַבִּי חָמָא בַּר פָּפָּא: כׇּל אָדָם שֶׁיֵּשׁ עָלָיו חֵן, בְּיָדוּעַ שֶׁהוּא יְרֵא שָׁמַיִם, שֶׁנֶּאֱמַר: ״חֶסֶד ה׳ מֵעוֹלָם וְעַד עוֹלָם עַל יְרֵאָיו״. וְאָמַר רַבִּי אֶלְעָזָר, מַאי דִּכְתִיב: ״פִּיהָ פָּתְחָה בְחָכְמָה וְתוֹרַת חֶסֶד עַל לְשׁוֹנָהּ״, וְכִי יֵשׁ תּוֹרָה שֶׁל חֶסֶד וְיֵשׁ תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד? אֶלָּא: תּוֹרָה לִשְׁמָהּ — זוֹ הִיא תּוֹרָה שֶׁל חֶסֶד, שֶׁלֹּא לִשְׁמָהּ — זוֹ הִיא תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד. אִיכָּא דְּאָמְרִי: תּוֹרָה לְלַמְּדָהּ — זוֹ הִיא תּוֹרָה שֶׁל חֶסֶד, שֶׁלֹּא לְלַמְּדָהּ — זוֹ הִיא תּוֹרָה שֶׁאֵינָהּ שֶׁל חֶסֶד.

And this is what Rabbi Elazar said: What is the meaning of that which is written: “It has been told you, O man, what is good, and what the Lord does require of you; only to do justly, and to love mercy, and to walk humbly with your God” (Micah 6:8)? “To do justly”; this is justice. “To love mercy”; this is acts of kindness. “To walk humbly with your God”; this is referring to taking the indigent dead out for burial and accompanying a poor bride to her wedding canopy, both of which must be performed without fanfare. The Gemara summarizes: And are these matters not inferred a fortiori? If, with regard to matters that tend to be conducted in public, as the multitudes participate in funerals and weddings, the Torah says: Walk humbly, then in matters that tend to be conducted in private, e.g., giving charity and studying Torah, all the more so should they be conducted privately. § Rabbi Elazar said: One who performs acts of charity is greater than one who sacrifices all types of offerings, as it is stated: “To perform charity and justice is more acceptable to the Lord than an offering” (Proverbs 21:3), including all types of offerings. And Rabbi Elazar said: Acts of kindness, assisting someone in need, are greater than charity, as it is stated: “Sow to yourselves according to charity, and reap according to kindness” (Hosea 10:12). This means: If a person sows, it is uncertain whether he will eat or whether he will not eat, since much can go wrong before the seed becomes food. However, if a person reaps, he certainly eats. In this verse, charity is likened to sowing, while acts of kindness are likened to reaping. And Rabbi Elazar said: The reward for charity is paid from Heaven only in accordance with the kindness and generosity included therein and in accordance with the effort and the consideration that went into the giving. It is not merely in accordance with the sum of money, as it is stated: “Sow to yourselves according to charity, and reap according to kindness.” The Sages taught that acts of kindness are superior to charity in three respects: Charity can be performed only with one’s money, while acts of kindness can be performed both with his person and with his money. Charity is given to the poor, while acts of kindness are performed both for the poor and for the rich. Charity is given to the living, while acts of kindness are performed both for the living and for the dead. And Rabbi Elazar said: Anyone who performs charity and justice is considered as though he filled the whole world in its entirety with kindness, as it is stated: “He loves charity and justice; the earth is full of the kindness of the Lord” (Psalms 33:5). Lest you say that anyone who comes to leap and perform an act of kindness may simply leap and do so without scrutiny, the verse states: “How precious is your kindness, O God” (Psalms 36:8). It is a precious and rare occurrence to perform an act of kindness properly. One might have thought that even a God-fearing individual does not always encounter the opportunity to perform acts of kindness. Therefore, the verse states: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him” (Psalms 103:17). Rabbi Ḥama bar Pappa said: With regard to any person who has grace about him, it is certain that he is God-fearing, as it is stated: “But the kindness of the Lord is from everlasting to everlasting upon them that fear Him.” When one sees that a certain individual is endowed with grace and kindness, one can be certain that he is a God-fearing person. And Rabbi Elazar said: What is the meaning of that which is written: “She opens her mouth with wisdom, and a Torah of kindness is on her tongue” (Proverbs 31:26)? The Gemara asks: Is there, then, a Torah of kindness and a Torah that is not of kindness? Rather, it is Torah studied for its own sake that is a Torah of kindness, as one studies it wholeheartedly; and it is Torah studied not for its own sake but for some ulterior motive that is a Torah that is not of kindness. Some say that it is Torah studied in order to teach it to others that is a Torah of kindness; it is Torah studied with the intent of not teaching it to others that is a Torah that is not of kindness.
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