Term generally referring to reverence for God, with the emphasis in Judaism on the performance of the
Commandments and the devout fulfillment of those duties required by God. Various Hebrew words describe the pious man, such as
Ḥasid,
yeré shamayim (lit. "one who fears heaven"), or
Tsaddik, but there is no clear line differentiating one from the other. The criterion for proper behavior is often stated in terms of trying, as far as is possible, to emulate God's behavior (
Imitation of God). Thus, when Jeremiah quotes God as stating "I am pious" (or "holy"; i.e (
ḥasid) the implication is that man must emulate God in this as well. At the same time, the Bible cautions against the danger of irrational and excessive piety, and warns "not to be over-pious" (Eccl. 7:16).
The nature of piety is a matter of dispute. Rashi (on Lev. 19:1) states that a person who does not violate the commandments is considered pious. Naḥmanides differed, arguing that one may adhere totally to the law of the Torah and yet still be a despicable person. According to him, piety goes beyond following the letter of the law.
The sages offer a prescription for piety based on action rather than on belief when they quote God as saying: "Would that they [i.e., the Jewish people] forget Me but observe My Torah, for the light within it will bring them back to the proper path" (Yad. Shimoni to Jer., 282). They also say that a person should engage in studying (or in performing other commandments) even without the proper intention, because "from these deeds not for their own sake will come deeds for their own sake" (Pes. 50b).
The Talmud discusses the ḥasidim Ha-Rishonim, an early group of pietists, "whose level of piety cannot be duplicated in later generations," stating, as an example, that they would spend an hour preparing for each prayer, an hour at prayer, and an hour following it before they resumed everyday pursuits (Ber. 32b).
In different eras there were groups and individuals who were known as ḥasidim, or "the pious ones," as, for example, during the late Second Temple period. In the Middle Ages, a movement of ḥasidim emerged in Germany, the ḥasidé Ashkenaz, led by R. Judah He-ḥasid. These pietists adopted numerous stringent measures in their daily lives. In the 18th century the movement of ḥasidism emerged, which preached that every person, however humble, can attain the greatest of heights through proper devotion and piety when performing the commandments and during prayer, and not only through study.
