Adin Steinsaltz

Adin Steinsaltz

Founder, The Israel Institute for Talmudic Publications

For more than 40 years, “On Faith” panelist Rabbi Adin Steinsaltz has devoted himself to the monumental undertaking of translating and reinterpreting the Talmud, the vast collection of rabbinic writings that constitute Jewish civil and religious laws. Steinsaltz, who lives in Jerusalem, began this task in 1965, when he founded The Israel Institute for Talmudic Publications. The Steinsaltz Edition of the Talmud, of which 37 volumes have been published so far, has made the Talmud accessible to tens of thousands of Hebrew speakers. In 1989, he began producing an English edition of 22 volumes. Since 1994, 15 volumes have been published in French, and four have appeared in Russian. The Talmud project has been described as the most important Jewish publication endeavor of the 20 th Century. Steinsaltz has written some 60 books and hundreds of articles on a wide variety of topics, including Hasidism and the Jewish mystical tradition of Kabbalah. One of his most popular books is The Thirteen Petalled Rose , which he describes as “a little book for the soul.” In 1989, Steinsaltz established a Russian branch of Mekor Chaim--the first Jewish institution to receive official recognition in the former Soviet Union . He also founded the Aleph Society, and the Mekor Chaim Educational Institutions. In 1988, Steinsaltz received the prestigious Israel Prize--his nation's highest honor. He has lectured at major universities and research institutions in the United States and Europe, including Princeton University , Yale University , Columbia University , the Woodrow Wilson Center , Oxford University and the Sorbonne. Close.

Adin Steinsaltz

Founder, The Israel Institute for Talmudic Publications

For more than 40 years, “On Faith” panelist Rabbi Adin Steinsaltz has devoted himself to the monumental undertaking of translating and reinterpreting the Talmud, the vast collection of rabbinic writings that constitute Jewish civil and religious laws. more »

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Sins and Virtues

There is no list of “Deadly Sins” in Jewish theology, nor is there a list of worthy virtues. We do not believe that good and evil are defined by particular qualities. Good is not a matter of a specific way of behavior, but of the right behavior. This means that any quality of speech or action can be right or wrong, depending upon the framework in which it exists. Even “the best” virtues can be ineffective – or even deadly – if applied incorrectly or at inappropriate times.

However, Jewish theology does speak about "good measures": ones that are applied in the right time, in the right place, and indeed, in the right measure to the situation. For instance, anger may be justified, and sometimes useful, when directed toward things that are negative, and love can be misguided and deadly when directed toward unworthy objects or in an undue amount. Some of the things considered to be deadly sins can be – in the right time and place – good measures, and lead a person upwards. Similarly, behaviors considered to be virtuous in some situations can become deadly in other ones.

Therefore, in the list of those deadly sins there is no real way of evaluation about what is the worst. The answer will lie in the way and in the measure they are applied to any real situation.

If the result of envy, for example, is the desire to take away from those who have, just in order to humiliate and equalize them, then the envy is a negative power. But, if envy is felt when one sees something beautiful or good, and this emotion will breed the impulse to do things on the same level, then the envy becomes a positive force that leads people upwards. This holds true for most of the other qualities, sins or virtues, as well.

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