Abstract
Positive psychology, which has flourished in recent years, focuses on human strengths, wellness, and fulfillment. We posit that the virtues and character strengths studied by positive psychologists are also emphasized in the classic texts of Judaism. The current chapter focuses on the virtue of transcendence, demonstrating that each of the character strengths related to this virtue, including appreciation of beauty and excellence, gratitude, hope, humor, and spirituality/religiousness, are deeply valued in traditional Jewish thought and practice. Contemporary theoretical and empirical investigations of Jews and Judaism relevant to both transcendence and mental health and wellness are then reviewed, including research indicating that traditional Jewish concepts of transcendence may produce interventions that promote mental health and well-being.
The authors wish to express their gratitude to Yaakov A. Abramovitz for his meticulous review of this chapter and the sources cited within it.
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Notes
- 1.
Peterson and Seligman apparently accept the idea that all characteristics identified in the CSV may be recognized within a single tradition. For example, they cite research (p. 28) involving focus groups drawn from the Inuit of Greenland and the Maasai of Africa whose members readily acknowledged all 24 strengths.
- 2.
For more on the core articles of Jewish faith, see Sect. 2.5.
- 3.
Literally, “instruction”.
- 4.
Leading twelfth century philosopher and legalist.
Maimonides is described in contemporary psychology literature as “arguably the most influential Jewish scholar ever,” (p. 405) whose approach to the behavioral sciences anticipated the work of such luminaries of the discipline as B. F. Skinner (Leshtz & Stemmer, 2006). Furthermore, Maimonides is described as “[a]mong the major historical figures relevant to positive psychology” by a leading textbook in this field (Compton & Hoffman, 2013, p. 14).
- 5.
In the context of the current volume, it is noteworthy that recent research suggests that religious gratitude, or gratitude to God, may be particularly important to psychological well-being, at least in individuals religiously committed (Rosmarin, Pirutinsky, Cohen, et al., 2011).
- 6.
The link between well-being and the strength of appreciation of beauty is tenuous, however (Peterson & Seligman, 2004). Recent work by Rudd, Vohs, and Aaker (2012) suggests this character strength may be related to life satisfaction, although an earlier investigation by Park, Peterson, and Seligman (2004) found only a weak association.
- 7.
That relating to God is obligatory is evidenced by verses that mandate recognizing God (as in the first of the Ten Commandments; Exodus 20:2, Deuteronomy 5:6) and loving Him (Deuteronomy 6:5).
- 8.
All translations of biblical verses are adapted from The Holy Scriptures (1955).
- 9.
Translation from A Maimonides Reader (1972), p. 45.
- 10.
Sixteenth century legal code by Joseph Caro based on the Talmud and other law codifications, and the sourcebook for all modern compilations of Jewish law.
- 11.
The commands for preparatory measures prior to the Sinai Revelation (Exodus 19:10–11) and prior to the heavenly purveyance of the quail (Numbers 11:18) may carry similar intent. It is also noteworthy that the Judean King Jehoshaphat, many centuries later, uses words almost identical to those of Moses when announcing to his subjects that they were about to witness a miraculous military triumph and salvation (II Chronicles 20:17).
- 12.
Throughout history and until modern times, Jews have traditionally created their own holidays commemorating perceived miracles occurring for specific communities or even individuals. The German Jewish community of Frankfurt am Main, for instance, established “Purim Vintz” in 1616 commemorating deliverance from violent persecution at the hands of Vincent Fettmilch’s anti-Semitic gangs (Ulmer, 2001); this holiday was still being celebrated hundreds of years later, as attested by Rabbi Moses Sofer, leader of nineteenth century Central European Jewry (Sefer She’elot u-teshuvot Hatam Sofer, Orah Hayyim 191). An example of a holiday celebrating personal miraculous salvation comes from the writings of the great religious legalist Rabbi Avraham Danzig who wrote that every year he observed, with festivities and prayers, the date in 1804 when his family was saved from the conflagration that destroyed his home (Sefer Haye Adam 155:41).
- 13.
Unless otherwise noted, translations of the Talmud are adapted from the Soncino Press version of the Babylonian Talmud.
- 14.
This idea, Maimonides elucidates, is the intent behind the biblical injunction to “reverence My sanctuary” (Leviticus 19:30) which would naturally lead to fear of God.
- 15.
Josephus Flavius records a tradition that Alexander the Great once marched against Jerusalem to exact vengeance on the hapless Jews who had sworn allegiance to Darius, emperor of Persia. Upon his arrival, however, Alexander gazed upon the High Priest of Israel, whose awesome image and vestments, he declared to his troops, he had beheld in his dreams. Alexander then prostrated himself before the High Priest, offered sacrifices in the Temple, and granted the Jews special dispensations (Josephus, Antiquities (1958) 11:329, Harvard University Press version). This account may offer an outsider’s perspective of the stirring impact cast upon those who witnessed the High Priest garbed in his Temple finery. (A similar narrative regarding Alexander is recorded in Talmud Yoma 69a.)
- 16.
Of uncertain authorship, the Zohar is a primary work of Jewish mysticism.
- 17.
The root of the relevant Hebrew word in Exodus 15:2 may be variably translated as “glorify” or “adorn.”
- 18.
Midrashic work containing expositions of the Book of Exodus.
- 19.
- 20.
This classic but anonymous work proposing philosophy of Jewish laws was likely written in the thirteenth century. This translated excerpt is based on the Feldheim version, pp. 181–182.
- 21.
Leading thirteenth century Jewish philosopher and biblical exegete.
- 22.
Leading eleventh century philosopher.
- 23.
Leading twelfth century biblical exegete.
- 24.
E.g., Exodus 13:9.
- 25.
Leading thirteenth century philosopher, legalist, Kabbalist and exegete.
- 26.
Leading thirteenth century moralist and legalist.
- 27.
Leading eleventh century Talmud and Bible exegete.
- 28.
Leading twelfth century sage and mystic.
- 29.
Hezekiah had violated God’s will that he marry and procreate.
- 30.
Nahum’s cognomen “man of Gamzu” is etymologically related to his mantra, which began with the phrase “gam zu.”
- 31.
- 32.
II Kings 2:11 records that Elijah did not die a natural death, instead ascending to heaven in miraculous fashion. According to Jewish tradition, he sometimes reappears to conduct missions of great significance. Elijah’s mention in this Talmudic passage stresses the critical importance assigned to encouraging beneficial laughter.
- 33.
From The Regimen of Health, excerpted from Rosner’s (1990, p. 47) translation.
- 34.
The second party in both the account of Rabbi Jeremiah and of Bar Kappara made a deliberate attempt to avoid laughing, which may indicate conflicting views on humor among the sages of the Talmud (see also Nedarim 50b).
- 35.
Bava’s name is also the Aramaic word for “gate”.
- 36.
Translation based on Brodsky (2011, p. 20).
- 37.
- 38.
Translation of the Midrash Rabbah is based on the Soncino Press version.
- 39.
Peterson and Seligman (2004) list belief in life after death as a critical distinction between those possessing the character strength of spirituality and those lacking it.
- 40.
Eighteenth century ethical treatise by Moshe Chaim Luzzatto.
- 41.
Eighteenth century philosophical treatise by Moshe Chaim Luzzatto.
- 42.
Fifteenth century treatise on the fundamentals of the Jewish faith by Joseph Albo.
- 43.
Translation from A Maimonides Reader (1972), p. 91.
- 44.
- 45.
Although both studies of Jews and of Judaism definitely exist in the research literature, we admit that classifying a given study in one or the other category is sometimes difficult. Our approach was conservative, considering ‘studies of Judaism’ to be only those whose methods were expressly and significantly based on the religion’s primary texts.
- 46.
For example, Wood et al. (2010, p. 897) state, “Gratitude interventions have commonly been highlighted as a key success of the positive psychology movement.” See there for a review of 12 empirically validated gratitude interventions.
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Schnall, E., Schiffman, M., Cherniak, A. (2014). Virtues That Transcend: Positive Psychology in Jewish Texts and Tradition. In: Kim-Prieto, C. (eds) Religion and Spirituality Across Cultures. Cross-Cultural Advancements in Positive Psychology, vol 9. Springer, Dordrecht. https://doi.org/10.1007/978-94-017-8950-9_2
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