Halakhah su Salmi 50:3

Reflected in this account, and in the halakhic principle derived there-from, is the distinction between normative law and ethical conduct above and beyond the requirements of law (lifnim mi-shurat ha-din).⁶⁶A somewhat parallel, although less clearly developed, concept may be found in Aristotle’s notion of “superhuman virtue” which he defines as “a kind of heroic and divine excellence.” See Nicomachean Ethics, Book VII, 1145a. The concepts are, however, dissimilar in that Aristotle’s superhuman virtue appears to be essentially unobtainable and, indeed, Aristotle presents no imperative for seeking its attainment, whereas in Jewish teaching all persons may, and indeed should, aspire to act lifnim mi-shurat ha-din. Also, for Aristotle, superhuman virtue is a quality of character from which certain modes of conduct flow. There is no indication that Aristotle ascribes any moral value to an act which merely mimics the conduct of one who has acquired this quality of character. In Jewish teaching, the act itself is deemed meritorious. In its normative law, Judaism codifies standards applicable to everyone and makes no demands that are beyond the capacity of the common man; but, at the same time, Jewish teaching recognizes that, ideally, man must aspire to a higher level of conduct. That higher standard is posited as a moral desideratum, albeit a norm which is not enforceable by human courts. Not every person succeeds in reaching a degree of moral excellence such that he perceives the need and obligation to conduct himself in accordance with that higher standard. Those who do attain such a level of moral perfection are obliged, at least in the eyes of Heaven, to conduct themselves in accordance with that higher standard. No human court can inquire into the degree of moral perfection attained by a particular individual and, hence, such a court cannot apply varying standards to different persons. The heavenly court, however, is in a position to do so and, accordingly, will punish a person who does not comport himself in accordance with the degree of moral perfection which he has attained. Thus, the Gemara, Baba Kamma 50a, cites the verse "And it shall be very tempestuous about Him" (Psalms 50:3) and, in a play on the Hebrew word "se'arah" which connotes both "tempestuous" and "hair," declares that "the Holy One, blessed be He, is particular with those around Him even with regard to matters as light as a single hair."