In Jewish tradition, heroism is closely tied to divine purpose and human struggle. I recently had the privilege of sitting down with Rabbi Mike Feur, an educational entrepreneur and the founder of the Jewish Heroism Project. We spoke about all things heroism, as we mark the one year anniversary of October 7th. With his background in Torah study and his work in counseling and content creation, Rabbi Feur brings a unique perspective to the understanding of heroism in both biblical and modern contexts.
As Rabbi Feur explains, “Heroism is a commitment to the essential goodness of the world from God’s eye view, as well as a commitment to taking action to make the world reflective of that.” This definition captures the essence of biblical heroism ā a journey of transformation that begins with recognizing the inherent goodness in creation and leads to actions that align the world with that divine vision.
The concept of heroism in the Bible is linked to the idea of “tov” or goodness, which is prominent in the story of creation. Genesis 1:31 states:
This foundational perspective sets the stage for biblical heroes who strive to reveal and uphold this inherent goodness in a world often marked by brokenness and evil.
Moses, identified by Feur as the conceptual first hero of the Bible, embodies this heroic ideal. Known by the name “Tuv-ya” or “goodness of God,” Moses becomes the channel for divine light, bringing down the Torah ā not merely as a set of laws, but as “an aperture for the light of creation.” Through Moses, we see heroism as the act of illuminating the world and those around us with divine wisdom and goodness.
Yet, biblical heroism is not about perfection. As Feur notes, “Our heroes always fail.” This human fallibility is a crucial element of the heroic journey. Moses, despite his greatness, was flawed. We see this in Numbers 20:12, where God says to Moses,
This imperfection does not diminish Moses’ heroism but rather emphasizes the ongoing nature of the heroic journey.
Abraham, chronologically the first Jewish hero, exemplifies another aspect of biblical heroism ā the willingness to go beyond one’s limited self for the sake of good, or “Mesirat nefesh le ma’an tov.” His journey from Ur to Canaan, as commanded by God in Genesis 12:1 represents a profound act of stepping beyond the known and comfortable for a higher purpose.
The hero’s journey in the biblical context is not a single, triumphant arc but a series of transformations. Each challenge faced, each failure encountered, becomes an opportunity for growth and renewed commitment to the divine vision of goodness. This iterative process is reflected in the structure of the Torah itself, which we read cyclically, always finding new depths and insights with each reading.
Interestingly, Feur points out that every Jew becomes a hero on the night of the Passover Seder. In retelling the Exodus story, we fulfill the biblical command from Exodus 13:8:
This act of storytelling is itself a heroic deed, transforming historical suffering into a source of positive identity and continuing the chain of tradition.
Biblical heroism, then, is not reserved for the extraordinary few but is a calling to all. It’s about seeing the world through God’s eyes, recognizing its potential for goodness, and taking action to realize that potential. It’s about failing, learning, and persevering. As we read in Proverbs 24:16:
Heroism is a journey of transformation ā of self and world. It’s rooted in the recognition of divine goodness, manifested through imperfect but determined action, and perpetuated through the power of storytelling. As we engage with these biblical narratives, we are invited to see ourselves as part of this ongoing heroic saga, challenged to rise to our own moments of heroism in our daily lives.
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