HSC – Stage 6 2 Unit - Studies of Religion

Religious Tradition Depth Study – Judaism

Significant People and Ideas

1. The contribution to Judaism of ONE significant person or school of thought, other than Abraham or
Moses, drawn from:
– Moses Maimonides

Explain the contribution to the development and expression of Judaism of ONE significant
person OR school of thought, other than Abraham or Moses, drawn from:
– Moses Maimonides

 Social and cultural background and influences:

– Maimonides (aka Moshe ben Maimon or RaMBaM) was a religious rationalist (e.g. he
rejected the literal interpretation of the Bible), philosopher and chief Rabbi of Egypt
(appointed in 1178 at 42 y/o). His writings enriched Medieval Judaism by giving it a new
philosophical language.
– During his time Judaism faced two major threats:
1. Islam dominated Judaism; Jews were considered second-class citizens
2. The revival of classical learning and Greek philosophy which threatened
Monotheism

Maimonides was a renowned Talmudist, his major contributions to Jewish law were his writings;
of particular importance/significance are his three major books:

 The Mishnah Torah:

– A legal work: a code of Jewish law with the widest-possible scope and depth
gathering all the binding laws from the Talmud. ( a summary of the Talmud)
– Composed of 14 books written in easy to read and understand Hebrew
– It does not include debate, discussion, minority opinion etc as found in Talmud.
– Many Jews felt it would lead to people no longer studying Talmud.
– Provided and accessible reference to the code to determine right paths of behavior
in any given situation
– It was recognized as a monumental contribution to the systemized writing of
Halakha. Throughout the centuries, it has been widely studied and its halakhic
decisions have weighed heavily in later rulings.
– Summary of contents:
- 1st book: Book of knowledge contains laws concerning belief in God,
idolatry, repentance and the study of the Torah.
- Remaining 13 books: Details of Jewish civil laws such as blessings,
circumcision, holy days, dietary laws, ethics.
- Messiah (in the conclusion): Maimonides dealt with the coming of the
Messiah and envisioned it as a time of peace and prosperity when Jews
would not have to worry about wars and oppression but were free to study
Torah

 Commentary on the Mishnah ( Sefer Na Maor):

– Within this Commentary Maimonides formulated the 13 principles of faith which is
recognised as a creed for Judaism.
– It explained the meaning of each Mishnah in a simple, systematic and ordered way.
– Provides a history of/ link between leaning Torah and putting into practice
– Written in Arabic the vernacular (language) of the masses and was therefore easily
accessible to Jews living in Muslim areas.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

– Focused directly on the final halakhic (referring to a ‘way of life’) decision within
Rabbinic discourse
– Clear and concise; simplified for a wider audience making it more accessible
– These principles were controversial when first proposed, evoking criticism by
various Rabbis such as Rabbi Abraham ben David, and were effectively ignored by
much of the Jewish community for the next few centuries. However, these
principles became widely held; today, Orthodox Judaism holds these beliefs to be
obligatory. Two poetic restatements of these principles (Ani Ma'amin and Yigdal)
eventually became canonized in the "siddur" (Jewish prayer book).

 The Guide to the Perplexed (Moreh Nevuchim):

– Radically new in his time as he attempted to resolve genuine philosophical
concerns over some apparent contradiction in Jewish understanding.
– RaMBaM harmonized and differentiated Aristotle's philosophy and Jewish
theology
– Written in Judeo-Arabic
– Ideas such as the spiritual nature of God – he rejected the anthropomorphic God–
i.e. Giving God human qualities e.g. “the finger of God” – a metaphor
– Maimonides argued in the Guide for the Perplexed that if taking the bible literally
contravened reason then it should not be taken literally.
– In the Guide for the Perplexed Maimonides puts forward the position that religious
belief should be logical and open to intellectual debate.
– He also concludes that it is possible to acquire knowledge of God through the mind.
– He maintained that studying Torah helped to attain a greater knowledge of God in the
philosophical sense however; there is also a limit to knowledge of God that a person
could attain.
– Third part of Guide of the Perplexed deals with providing reasons for the mitzvot which
may be seen as unreasonable.
– Guide - extremely difficult work - written in Arabic - intended for students of
Aristotelian philosophy who were confused by apparent contradictions between
philosophy and the Jewish religion.
– While many Jewish communities revered Maimonides' work and viewed it as a
triumph, others deemed many of its ideas heretical. The Guide was often banned,
and in some occasions, even burned.
– In contemporary Jewish circles, controversies regarding Aristotelian thought are
significantly less heated, and, over time, many of Maimonides ideas have become
authoritative. As such, the book is seen as a legitimate and canonical, if somewhat
abstruse, religious masterpiece.

Other works include:

 The Book of commandments (Sefer HaMitzvot):

– Essentially an introduction to his work the Misneh Torah including brief
descriptions of each commandment
– Lists 613 Mitzvot (commandments) into positive and negative categories
- 248 positive
- 365 negative
– He provided and explanation of how he determined which commandments would
make up the 613; Maimonides set out fourteen rules by which one comes to
include and exclude particular commandments to form the 613 commandments.

 Responsa (Teshvot):
– As the respected Chief Rabbi of the Egyptian Jewry many Jewish leaders and
authorities directed queries towards and called upon for his scholarly opinion on

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HSC – Stage 6 2 Unit - Studies of Religion

matters ranging from religious law to the general civil issues which affected Jews in
that time.
– The Teshvot is his authoritative responses to numerous these queries from Jews all
around the world

 The momentous contribution of Moses Maimonides to Judaism can be briefly summed up

thus:
– Maimonides sought to consolidate Jewish communities in the face of the dual threats of
persecution from Muslim communities and challenges of classical philosophy by
advising Jewish communities on significant areas of controversy and with his literary
works.
– Maimonides wrote the Commentary on the Mishnah and the Mishneh Torah to
facilitate the study of the Torah and Talmud among Jewish communities thus
strengthening these communities.
– Maimonides' Guide for the Perplexed addressed the relationship between religion and
philosophy to demonstrate that Jewish beliefs had a sound basis in rational thought.
– Maimonides developed the 13 Principles of the Jewish Faith which would become the
basis for many Jewish credal statements.

 Sample responses:

Outline the contribution of ONE significant person or school or thought to Judaism

(3 marks)

Maimonides, a prolific writer and spiritual leader contributed to Judaism by seeking to

consolidate Jewish communities in the face of dual threats of persecution from Muslim
communities and challenges of classical philosophy. Maimonides did this is through his three
major literary works. Firstly, Maimonides codified the Talmud in his Mishnah Torah to
facilitate the study of the Torah. Secondly, in response to the threat of classical philosophy
Maimonides' Guide for the Perplexed brought together philosophy and religion, to show how
faith was compatible with reason. Thirdly, in his Commentary for the Mishnah Maimonides'
formulated the thirteen principles of faith which are recognised as a creed for Judaism.

(111 words)

Analyse the contribution of ONE significant person or school or thought to Judaism

(6 marks)

Maimonides' contribution to Judaism is difficult to underestimate. The two major areas of this
contribution lie in the facilitation of Torah study, through the Commentary on the Mishnah
and the Mishnah Torah and the marrying of religion, science and philosophy in the Moreh
Nevuchim.

The first realm of significant contribution came through his Commentary on the Mishnah. The
Commentary on the Mishnah is a book which provides a comprehensive commentary on each
of the tractates of the Mishnah. This work is significant Maimonides highlights the meaning of
each Mishnah outside the context of rabbinic discourse. Thus, by cutting across the convoluted
rabbinic discourse Jews can more readily find out how they can apply the Oral Torah to day to
day life.

The second area of influence that relates to Maimonides' role in the codification of the Talmud
is with his major work, the Mishnah Torah. The Mishnah Torah was written with the intent to
provide a comprehensive topically systematic codification of the Talmud. The intention of this
work was to facilitate the study of the Torah which Maimonides believed would strengthen

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Judaism in the face of Islamic dominance. Even opposition against the Mishnah Torah by
some scholars who feared that this work would supplant the use of the Torah, could not
diminish the monumental importance of this work.

The third area of Maimonides' contribution lies in his philosophical treatise, the Guide for the
Perplexed. The Guide sought to explain the apparent contradictions in Jewish theory,
particularly the issue of God's incorporeality versus the anthropomorphic depictions of God in
the sacred texts. Maimonides concluded that where a religious doctrine is incompatible with
logic, it should not be taken at its face value. Essentially, the Guide for the Perplexed is
significant because it reflects the integration of philosophy and religion to a previously
unprecedented level. As a result of this, Maimonides helped to strengthen the validity of
Judaism from the threats of classical philosophy.

(322 words)

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

2. The effect of that person OR school of thought on Judaism

Analyse the impact of this person OR school of thought on Judaism

Maimonides' contribution stands virtually without peer in the Jewish world and is now acclaimed by
all strands of the Jewish tradition.

 Outline:
– Maimonides' three major literary works, the Mishneh Torah, the Commentary on the
Mishnah, which includes the 13 Principles of Faith, and the Guide for the Perplexed
along with his leadership of the Jewish community has had a significant impact during
his day and beyond.
– During his time, Maimonides was able to provide leadership and consolidate
communities of the Jewish Diaspora in the face of the dual threats of persecution from
Muslim dominance and challenges of classical philosophy.
– Maimonides is also influential today as his writings have subsequently become the
foundation for much Jewish teaching. The extent of the effect of his contributions is
evident in that he is held in high acclaim by all strands of Judaism.

The nature of Maimonides' influence can be seen in three important areas:

 Codified Talmud
– The Mishnah Torah aimed to provide a topical codification of the Talmud so as to
facilitate a much easier access to Jewish precepts
– Prior to this work, in order for a Jew to find out what they should do in any given
circumstance, they would have to undertake a laborious study of the entire text.
– This is significant because Judaism is essentially a practical religion, concerned with the
day to day practice of halakhic laws
– The Mishnah Torah is significant because it can be regarded as the first comprehensive,
exhaustive, topical codification of the Talmud.
– The very fact that it was written in Hebrew, rather then Arabic, which was the language
Maimonides used for most of his works, gives is an indication of Maimonides'
intentions for this work. That is, this great reference work was to be used not only by
Arabic speaking Jews of his era but by Jews in all times.
– The importance of the Mishnah Torah as a reference guide is evident in the fact that it
was met with almost universal acclaim across the different strands of Judaism.

 Commentary on the Mishnah

– Commentary on the Mishnah which provided a comprehensive commentary on each of
the tractates of the Mishnah.
– Maimonides intended this work to make Judaism more relevant to the average Jew
living in an Islamic society.
– Maimonides provides a link between learning the Torah and putting it in practice by
providing comprehensive commentary on each of the tractates of the Mishnah.
– He wrote in a simple style and explained each mitzvot outside the context of the
Rabbinic discussion and went straight to the halakhic decision.
– This contribution is significant because it cuts across the convoluted rabbinic discourse
in presenting the final halakhic decision.
– 13 Principles of Faith: now form the basis for credal statements made by Jews today
– They highlight the main features of the Jewish faith, and thus assist in consolidating
Judaism by clarifying its core beliefs.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

 The Guide (Moreh Nevuchim)

– The fourth significant influence for Maimonides is his integration of religion, science
and philosophy primarily through his Guide for the Perplexed.
– This text sought to rationalise Judaism in relation to classical philosophy and show that
Judaism had a basis in rational thought.
– Here he tried to resolve some apparent contradictions in the Jewish religion, which
perplexed the Jewish community and particularly those schooled in Aristotelian
thought. In doing so, this work is helped to preserve faith in Judaism by people who
were genuinely perplexed by the apparent contradictions in Jewish thought.
– He thus, enabled Judaism to withstand the threat from philosophy by showing that it
could be open to intellectual debate and scrutiny.
– Even more significant is the fact that Maimonides helped to assure the Jews who were
less educated that their religion was one with a sound basis, so that they would not turn
away from Judaism.
– The Guide for the Perplexed is mainly concerned with the anthropomorphic depictions
of God, despite the belief about God's incorporeality. He concluded that since this
practice of referring to the hand of God etc cannot be rationally sustained, one should
not therefore refer to God that way.
– Essentially, Maimonides can be described as a religious rationalist who sought to
rationalise Islam in order to save it from being made irrelevant by rationalist
philosophy.

 His continuing impact today can be seen in the following:

– Maimonides work is highly regarded among the Hasidism because he was one of the
first to incorporate the mystical teachings of the Kaballah.
– Zionists have a high regard for Maimonides because he declared that it is a mitzvah to
take possession of Israel and to live in it.
– Orthodox Jews closely study the work of Maimonides in yeshivot all around the world.
– Liberal and Reform Jews have a high regard for the philosophical works of
Maimonides
– Maimonides code was the basis for the 16th century code of law - Skulkhan Aruch by
Joseph Karo, on which modern Rabbis base their legal decisions

 Summary:
– It can be seen that Maimonides had a very significant effect on Judaism as he
consolidated it in the face of the threat of Islamic dominance and the revival of classical
philosophy. He did this by making the Torah and Talmud more understandable and
accessible to the everyday Jew through his works the Mishnah Torah and the
Commentary on the Mishnah. He also made Judaism relevant in the face of threats from
classical philosophy through the Guide for the Perplexed where he showed that Judaism
was grounded in rationalism. The enormous impact which Maimonides had on Judaism
is reflected in the saying "from Moshe to Moshe there arose none like Moshe".

 Sample responses:

Explain the effect of ONE significant person or school or thought on Judaism

(6 marks)

Maimonides' leadership and his three major literary works the Mishneh Torah, Commentary
on the Mishnah and the Guide for the Perplexed has had a monumental impact upon Judaism.

Maimonides' most significant contribution to Judaism is with his major work the Mishneh
Torah. In this work Maimonides undertakes a thorough and systematic topical codification of

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

the Talmud. The aim of this work was to facilitate the study of the Torah. The result of this
was that he able to make the Torah more accessible and thus Judaism more relevant to the
average Jew living in an Islamic world. This exhaustive study was to form the basis of other
codifications at later times.

The second important contribution made by Maimonides to Judaism was his Commentary on
the Mishnah where he explains the meaning of each mitzvot outside the context of Rabbinic
discussion. The result of this work which focused directly on the final halakhic decision was
the fact that he was able to make the Torah more accessible to ordinary Jews.

The third major contribution made by Maimonides was his philosophical treatise, the Guide
for the Perplexed. The aim of this work was to bring together religion and philosophy in such
a way as to show that Judaism was grounded in and compatible with logic. The effect of this
was that he was able to consolidate Judaism against the threat posed by classical Greek
philosophy.

The fourth major contribution made by Maimonides is his formulation of the 13 principles of
the Jewish faith. This formulation is significant because it was to form the basis of many
Jewish credal statements. For example today, Maimonides' 13 principles of faith are appended
to every edition of the Talmud published today.

(285 words)

Describe the contribution and analyse the effect of ONE significant person or school or
thought on Judaism

(20 marks)

Maimonides' three major literary works, the Mishneh Torah, the Commentary on the Mishnah,
which includes the 13 Principles of Faith, and the Guide for the Perplexed along with his
leadership of the Jewish community has had a significant impact during his day and beyond.
During his time, Maimonides was able to consolidate Jewish communities in the face of the
dual threats of persecution from Muslim dominance and challenges of classical philosophy.

Maimonides is also influential today as his writings have subsequently become the foundation
for much Jewish teaching. The extent of the effect of his contributions is evident in that he is
held in high acclaim by all strands of Judaism.

Moses Maimonides was born in Cordoba in Spain 1135. At his time, Spain was dominated by
Islamic culture and religion and Jews were considered to be second class citizens. The Jewish
people began to be persecuted in Spain in 1148, when Spain was invaded by the fanatical
Almohades. The Maimon family eventually settled in Egypt after fleeing Islamic persecution.

As a Sephardi Jew, Maimonides was educated in both the secular sciences and in Jewish
studies, that is, the Torah and the Talmud. This prolific writer was appointed as the Chief
Rabbi of the Egyptian Jewish community which was one of the highest offices in the Jewish
world in those days. The work of Maimonides in consolidating and strengthening Judaism
against Islamic dominance, as well the revival of classical philosophy needs to be seen in this
context.

The nature of Maimonides' influence can be seen in three important areas. The first are is his
codification of the Talmud, the Mishneh Torah. The aim of Maimonides' major work was to
provide a topical codification of the Talmud so as to facilitate a much easier access to Jewish
precepts. Prior to this work, in order for a Jew to find out what they should do in any given

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

circumstance, they would have to undertake a laborious study of the entire text. This is
significant because Judaism is essentially a practical religion, concerned with the day to day
practice of halakhic laws.

Essentially, therefore, the Mishneh Torah is significant because it can be regarded as the first
comprehensive, exhaustive, topical codification of the Talmud. The very fact that it was
written in Hebrew, rather then Arabic, which was the language Maimonides used for most of
his works, gives is an indication of Maimonides' intentions for this work. That is, this great
reference work was to be used not only by Arabic speaking Jews of his era but by Jews in all
times. The importance of the Mishneh Torah as a reference guide is evident in the fact that it
was met with almost universal acclaim across the different strands of Judaism.

The second realm of significant influence for Maimonides came through his Commentary on
the Mishnah which provided a comprehensive commentary on each of the tractates of the
Mishnah. Ultimately, Maimonides intended this work to make Judaism more relevant to the
average Jew living in an Islamic society.

In the Commentary on the Mishnah Maimonides provides a link between learning the Torah
and putting it in practise by providing comprehensive commentary on each of the tractates of
the Mishnah. He wrote in a simple style and explained each mitzvot outside the context of the
Rabbinic discussion and went straight to the halakhic decision. This contribution is significant
because it cuts across the convoluted rabbinic discourse in presenting the final halakhic
decision.

The third significant effect Maimonides had on Judaism was to formulate the 13 Principles of
Faith as contained in the Commentary on the Mishnah. This now forms the basis for credal
statements made by Jews today. They highlight the main features of the Jewish faith, and thus
assist in consolidating Judaism by clarifying its core beliefs.

The fourth significant influence for Maimonides is his integration of religion, science and
philosophy primarily through his Guide for the Perplexed. This text sought to rationalise
Judaism in relation to classical philosophy and show that Judaism had a basis in rational
thought.

Here he tried to resolve some apparent contradictions in the Jewish religion, which perplexed
the Jewish community and particularly those schooled in Aristotelian thought. In doing so, this
work is helped to preserve faith in Judaism by people who were genuinely perplexed by the
apparent contradictions in Jewish thought. Even more significant is the fact that Maimonides
helped to assure the Jews who were less educated that their religion was one with a sound
basis, so that they would not turn away from Judaism.

The Guide for the Perplexed is mainly concerned with the anthropomorphic depictions of God,
despite the belief about God's incorporeality. He concluded that since this practice of referring
to the hand of God etc cannot be rationally sustained, one should not therefore refer to God
that way. Essentially, Maimonides can be described as a religious rationalist who sought to
rationalise religion in order to save religion from being made irrelevant by rationalist
philosophy.

This work was not however without its opponents. For example, the fact that the integration of
philosophy of religion had never fully been embraced before meant that many regarded it as a
contravention of the practised wisdom of the sages. But despite opposition to his work, the
extent of his influence in philosophy remains as a profound one.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

The significance of his work is upheld by people from many different strands of Judaism. But
the different strands of Judaism place a slightly different emphasis on which parts of
Maimonides' work they value the most. Zionists hold a high regard for Maimonides because
Maimonides declared that it is a mitzvah to take possession of Israel and live in it. Orthodox
Jews place a lot of emphasis on studying the works of Maimonides in religious institutions
because it is a guide to understanding what is required of Jews on a day to day basis. Liberal
and Reform Jews on the other hand dispute some of his Talmudic commentary including a
number of the 13 principles of faith. Nevertheless, Liberal and Reform Jews do hold his
philosophical works in high regard.

It can be seen that Maimonides had a very significant effect on Judaism as he consolidated it
in the face of the threat of Islamic dominance and the revival of classical philosophy. He did
this by making the Torah and Talmud more understandable and accessible to the everyday Jew
through his works the Mishneh Torah and the Commentary on the Mishnah. He also made
Judaism relevant in the face of threats from classical philosophy through the Guide for the
Perplexed where he showed that Judaism was grounded in rationalism. The enormous impact
which Maimonides had on Judaism is reflected in the saying "from Moshe to Moshe there
arose none like Moshe".

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Ethics

3. ONE of the following areas of ethical teaching in Judaism:

– bioethics
– environmental ethics
– sexual ethics

Describe and explain Jewish ethical teachings on environmental ethics

 Summary:
– Long and rich tradition of enviro ethics but largely untapped until recent times
– Conflict due to the Genesis statement: to subdue and have dominion over the earth
– Genesis stories
– Stewardship
– Oral Torah: rabbinic commentary on Torah
– Bal tashkit
– Noah project, COEJL, B’nai B’rith

 Environmental Ethics in Jewish History:

– Judaism has a long and rich tradition of environmental ethics scattered through three
thousand years of biblical and rabbinic teaching
– Until recently Judaism has lacked a clear and prominent response to ecological issues
– In the last few decades that environmental ethics have become a significant focus
– Largely untapped source of guidance
– Jewish communities felt they were dealing with more urgent matters
– Also Jews were by and large unaware of the seriousness of the environmental crisis until
recent times.

Parallels social movement of ecology:

– Development of a modern movement of environmental ethics within Judaism has
paralleled the broader social movement of concern for the environment
– Many Jewish writers have begun to rediscover the traditional teaching bringing it into
sharper focus in the light of the ecological crisis
– Pre-industrialised societies simply did not have the capacity to achieve environmental
degradation at the rate and to the extent that modern societies do Judaism has only
recently recognised an urgent need to bring environmental teaching to the fore.

Genesis 1:28:
– Difficulty in the Jewish enviro ethics has arisen from the understanding of the biblical
command to subdue and have dominion over the earth (Genesis 1:28)
– Led some Jews to regard the earth as the possession of humankind and provided a
implied endorsement for it to be exploited

Simcha Bunam:
– Hasidic Rebbe Simcha Bunam instructed his followers to “keep two truths in your
pocket” “For my sake the world was created.” And the other: “I am dust and ashes.”
This statement highlights the tension that has existed between the ideas of humankind
being given dominion over the rest of creation and that of its responsibility to care for
creation.

Rashi:
– Rashi saw this dominion as something that is only relevant when enacted with the
appropriate standards of responsibility

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Rambam:
– Moses Maimonides includes reflection on this issue in Moreh Nevukim. He concludes
that “all the other beings have been created for their own sakes, and not for the sake of
something else”

 Biblical reflections on environment:

Tenak and Talmud:

– Jewish writings have a number of ecological themes, many are taken from the Tenak
– There are also specific teachings on environment to be found in the Talmud
– E.g. the creation stories of Genesis 1-2. These biblical accounts of creation provide
insights concerning creation and the relationships and responsibilities that exist between
God, humankind and the rest of the created order
– Jews draw significant religious truths from these accounts:
- God is the creator of all things
- There is a close relationship between God and the created world
- The created world is a good thing
- Human beings have a particular responsibility, known as stewardship, for the
created world
- Failure to fulfill this responsibility of stewardship will inevitably lead to
undesirable consequences for humankind

Genesis 1:28:
– One of the more significant verses in this section of the Tenak is Genesis 1:28 which
includes the instructions to have dominion and to subdue the earth
– Has contributed to the historical exploitation of the environment
– Some interpretations suggest that humankind had been given license to freely use the
world’s resources although commentaries on this text in the Oral Torah challenge the
view that humankind has been given divine sanction to rightly exploit the world’s
resources

Stewardship:
– Contemporary interpretations highlight the mutual relationship between humankind and
the rest of creation
– The world provides resources needed for human life however, the negligent use of these
resources will lead to environmental degradation and a loss of the capacity of the earth to
provide
– Jews are taught that they have a fundamental responsibility to care for creation God’s
partners in creation and are responsible for ensuring that it is nurtured and cared for in
sustainable ways
– Jewish understanding of stewardship guards against selfish or careless exploitation of the
world’s resources

Genesis 2:15:
– Genesis speaks of God placing humankind in the garden and instructing them to “till it
and guard it”. This is one of many examples in the Tenak where instructions are given
regarding the responsible use of the land for agriculture (Genesis 2:15)
– highlights the Jewish understanding of stewardship
– The earth’s resources will provide for human need
– Humankind has a responsibility to protect environment and ensure it remains fruitful

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Leviticus 25:5-6:
– Torah requires responsible agricultural practices; fields are to lie fallow every seventh
year to ensure the continued fertility of the soil and guard against over taxing its
resources (Leviticus 25:5-6)

Prophecy:
– Texts anticipating future messianic times also convey some important environmental
themes. Isaiah 11:1-9 and Joel 2:21-26 show a flourishing environment and a state of
harmony between humankind and the rest of creation
– These messianic visions reflect beliefs of a future time where people will live according
to the will of God
– Environmental wellbeing is integral to this vision

Deuteronomy:
– Deuteronomy 20:19-20 includes instructions about the conduct of a siege in the context
of war
– It prohibits the wanton destruction of the crops of the besieged city
– The text highlights the wrong involved in any needless destruction of the natural
environment
– This passage is the foundation for the Talmudic principle of bal tashkhit which is
fundamental to the understanding of Jewish environmental ethics
– Rabbis saw a parallel to any unnecessary environmental destruction and extended the
meaning of the text to cover all such situations

Numbers:
– In the buildings of towns and cities, the Torah requires that sufficient space is left
surrounding the urban area for agricultural purposes
– This requirement in Numbers 35:3-5 ensures that there is not an overpopulation of a
particular region through urban sprawl
– Ensures that there is sufficient undeveloped land to provide a rural buffer between towns

Leviticus:
– Further teachings prevent hunters from killing the adult and its offspring on the same day
(Deuteronomy 22:6-7 & Leviticus 22:28)
– Prevent the destruction of a species which would result if a generation was not able to
reproduce
– Texts provide for animals to be given the same Sabbath rest as humans enjoy (Exodus
and Deuteronomy).

Psalms and Job:

– Two other elements of ecology are also found in the Tenak
– Reverence and respect for creation espoused in the Psalms
– Assessment of the relative insignificance of humanity in the light of the wonders of
creation found in the book of Job 39-41
– These examples challenge an anthropocentric view which exalts humankind over the rest
of creation leading inevitably to exploitation of environment
– Judaism does not regard humankind as the same as the rest of creation Humankind is
distinct from the rest of creation because of its self awareness it nevertheless opposes a
view which allows humankind to be exalted over creation

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

 Environmental Ethics in the Oral Torah:

– Oral Torah is significant in understanding the approach to environmental ethics

Applications of principles:
– Discussions of the Rabbis have led to important applications of the principles set down in
the Torah and provide clear guidance to the Jewish communities in terms of their
relationship to the environment and their responsibility to protect it
– Teaching of the Rabbis are direct developments from the ancient principles expressed in
the Torah and provide a more detailed analysis of the issue

Bal Tashkit:
– Fundamental law of bal tashkhit underpins the teaching of the Jewish tradition on the
environment
– Is based on a passage which prohibits wanton destruction of crops etc during the siege of
a city (Deuteronomy 20:19)
– The principle of bal tashkhit is fundamental to Jewish environmental ethics and is
essentially a paradigm for Jewish ethics as a whole
– Bal tashkhit means do not destroy
– It has been used to prohibit any form of needless or careless destruction, waste or
excessive use of resources

Destruction of fruit trees:

– In its original form, bal tashkhit prohibits the destruction of fruit trees
– Others may be cut down but fruit trees must be preserved for the food they provide
– Talmud extends this specific teaching to a range of applications: “Whoever breaks
vessels, or tears garments, or destroys a building, or clogs a well, or does away with
food in a destructive manner violates the negative mitzvah of bal tashkhit” (Kiddushin
32a)
- To prohibit the unnecessary slaughter of animals and the wasting of fuel
- Extravagant eating when plainer options are available is a violation of bal tashkhit
(Shabbat 140b)
- The diverting of water supplies from people or from their crops is also prohibited
by bal tashkit

Maimonides:
– Moses Maimonides taught that a person should be particular about not being extravagant
or unnecessarily wasteful
– Maimonides taught that to bury a person in good or expensive garments rather than
providing for the needs of the poor violated the principle of bal tashkhit (Mishneh Torah,
Mourning 14:24)
– Maimonides also qualifies the application of bal tashkhit by ruling that it is lawful to cut
down fruit trees in certain circumstances such as when it may be harming more valuable
crops or damaging the property of another
– He notes that the Torah prohibits only unnecessary destruction (Mishneh Torah, Law of
Kings 6:8-9)
– Other aspects of the Oral Torah remind the Jewish people of their responsibility for care
for the environment

Talmud:
– The Talmud includes the following famous reflection on the creation stories of Genesis
“See to it you do not spoil and destroy My world; for if you do, there will be no one else
to repair it." (Kohelet 7:13)

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HSC – Stage 6 2 Unit - Studies of Religion

– The hierarchy of Jewish values clearly considers human beings to be more important that
the world of flora and fauna but is does not sanction an anthropocentric view of creation
which puts elements of the environment at risk of exploitation by humankind

Human Beings:
– The Talmud teaches that human beings should not over rate their importance in
comparison to the rest of creation
– "Why were human beings created last in the order of Creation?...So they should not
grow proud, for one can say to them, "The gnat came before you in the Creation!"
(Sanhedrin 38a)
– Maimonides affirms this saying “This world was not brought into being by human
endeavor, nor does it exist only for humans” (Moreh Nevukim, 456)
– Jewish tradition also teaches against the kind of greed and desire which leads to excess
and ultimately to exploitation of resources
– Talmud teaches "who is rich? One who is happy with his portion." (Pirkei Avot 4:1)

 Development of Modern Environmental Concerns:

– Recognition of the fragility of the environment and the limited extent of the world’s
resources is a relatively recent development
– Pre industrialised societies have had a far lesser impact on the environment than that of
modern communities. Throughout the history of Judaism people were largely unaware of
the urgency of their responsibilities towards the environment

– Jewish teaching saw that it was important for human beings to fully utilise the gifts and
talents provided by their creator and to use their intelligence and ingenuity to exploit the
world’s resources
– Such ideas stemmed from the teaching of the Torah to subdue and have dominion over
creation. In this context control of the natural environment could be seen as a form of
worship of the creator. This form of thought would seem abhorrent to modern Jews.
– Ideas were developed in the absence of any understanding about the potential of
humankind to seriously damage and/or destroy the natural world
– Jewish teachers have presented important insights into environmental ethics which are
not only informing the understanding of Jewish adherents but are also contributing to
dialogues with scientists, economists and politicians throughout the world
– Jewish teachers have made enormous contributions to environmental awareness yet
environmental ethics remains a side issue for many Jews

Jewish spectrum:
– Across the spectrum of Judaism the greatest activity in the field of environmental ethics
has come from those belonging to the progressive strands such as Reform and Liberal
Judaism
– Orthodox Jewish communities give less emphasis given to environmental ethics, as
indeed is the case with a range of social issues
– Less evidence of environmental activism in the Orthodox strands of Judaism in
comparison to those at the progressive end of the spectrum.

Guidance:
– Jewish biblical tradition provides significant guidance in the field of environmental
ethics although, until recent times there has been little done by the Jewish communities
in the field of environmental ethics.
– There have always been individual and communities within the Jewish tradition who
have provided examples of leadership in this field. However, it has not been a prominent
concern for Jews overall
– Most Jewish communities tacitly recognise the importance of environmental ethics

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

– Yet to become a major focus of day to day life for most Jews and their local
communities.

 Examples of Jewish Environment Groups

The Noah Project:

– In 2002 the UK's largest Jewish organisation, the Board of Deputies, launched a joint
program with the Jewish environmental organisation Noah
– The Noah Project is a UK-based environmental organisation committed to raising
awareness of environmental issues throughout the Jewish community through education,
celebration of Jewish festivals and practical action

The Coalition on the Environment and Jewish Life (COEJL):

– In the United States the COEJL was formed in 1993
– Engages in environmental education and activism on a number of levels through their
involvement with both national and local Jewish organizations, synagogues, rabbis,
educators, and Jewish scholars as well as the Jewish community.
– COEJL promotes Jewish environmental education, ecologically-conscious Jewish
observance, and opportunities for environmental action to Jewish families and
individuals. They also develop and distribute materials that express diverse Jewish
perspectives on environmental issues and help activate smaller institutions.
– The Coalition on the Environment and Jewish Life (COEJL) deepens the Jewish
community’s commitment to the stewardship of creation and mobilizes the resources of
Jewish life and learning to protect the Earth and all its inhabitants

B'nai B'rith:
– Within Australia, the small B'nai B'rith Environment Group has sought to educate Jewish
communities in Australia on environmental concerns
– Working publicly since 1997
– Engaged in a number of practical ventures such as tree planting, producing calico bags to
reduce the use of plastics and promoting environmental projects in Jewish schools

 Sample response (‘Describe’ – 3 Mark)

The religious tradition of Judaism has a rich and profound tradition of teaching in the area of
environmental ethics which stretches back through more than three thousand years. The
principal source of this teaching is of course the Torah which is in turn supported by many
detailed explanations and applications of Torah found in the tradition of the Oral Torah.

Despite the richness of the teaching on environmental ethics, Judaism does not have a strong
history of activism in this area. Even today, with a renewed focus on ecology, there are many
instances throughout the Jewish world where environmental ethics are yet to be embraced in a
serious and significant way.

The Talmudic principle of bal tashkhit is fundamental to the understanding of Jewish

environmental ethics. Bal tashkhit means do not destroy. While the specific reference in the
passage from Deuteronomy is to the conduct of a siege in a time of war, the Rabbis saw a clear
parallel to the situation of any unnecessary environmental destruction and have extended the
meaning of the text to cover all such situations.

The principle of bal tashkhit is not only fundamental to Jewish environmental ethics but is
essentially a paradigm for Jewish ethics as a whole. Beyond its original biblical context is has
been used to prohibit any form of needless or careless destruction, waste or excessive use of
resources.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

 Sample response (‘Explain’ – 6 Mark)

The religious tradition of Judaism has a rich and profound tradition of teaching in the area of
environmental ethics which stretches back through more than three thousand years. The
principal source of this teaching is the Torah which is in turn supported by many detailed
explanations and applications of Torah found in the tradition of the Oral Torah.

Despite the richness of the teaching on environmental ethics, Judaism does not have a strong
history of activism in this area. Even today, with a renewed focus on ecology, there are many
instances throughout the Jewish world where environmental ethics are yet to be embraced in a
serious and significant way.

From the creation stories of the book of Genesis, Jews draw significant religious truths such as:
that God is the creator of all things; that there is a close relationship between God and the
created world; that the created world is a good thing; that human beings have a particular
responsibility, known as stewardship, for the created world.

One of the more significant verses in this section of the Tenak is Genesis 1:28 which includes
the instructions to have dominion and to subdue the earth. It is these instructions which have,
ironically, contributed to the historical exploitation of the environment with the understanding
that humankind had been given license to freely use the world’s resources.

The commentaries on this text in the Oral Torah clearly challenge the view that humankind has
been given some sort of divine sanction to selfishly exploit the world’s resources.
Contemporary interpretations of this text highlight the mutual relationship which exists
between humankind and the rest of creation. The world provides resources needed for human
life, however, the negligent use of these resources will lead to environmental degradation and a
loss of the capacity of the earth to provide. Thus this passage forms part of the teaching on
stewardship in the Jewish tradition.

The Talmudic principle of bal tashkhit (do not destroy) is fundamental to the understanding of
Jewish environmental ethics. While the specific reference in the passage from Deuteronomy is
to the conduct of a siege in a time of war, the Rabbis saw a clear parallel to the situation of any
unnecessary environmental destruction and have extended the meaning of the text to cover all
such situations.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Significant practices in the life of adherents

4. ONE significant practice within Judaism drawn from:

– death and mourning
– marriage
– Synagogue services

Describe ONE significant practice within Judaism drawn from:

– death and mourning
– marriage
– Synagogue services

 House of Assembly: aka ‘Beit Knesset’ .The synagogue is a meeting place for Jews, where they
share the important facets of their lives with one another and achieve a sense of community.
 House of Study: aka ‘Beit Midrash’. The chief function of the synagogue is to serve as a study
house. The study of Torah and other sacred books is the backbone of Jewish observance.
 House of Prayer: aka ‘Beit Tefilah’. Another function of the synagogue is to serve as the locus
where people meet for prayer.

– The Torah is read weekly in synagogues on Shabbat morning, as well as on Mondays and
Thursdays, and on holy days and festivals. It is divided into parshiot (portions) which are read
consecutively, each week, throughout the year. In this way, although part of each Torah
portion is read within one calendar year, it actually takes three years to complete the reading
of the entire Torah.

– There are three daily services prescribed by tradition: Ma'ariv, Shacharit, and Minchah. Musaf
is an additional service for Shabbat and holidays, though it is not included at all synagogues:

– There are multiple reasons for there being three daily prayer services but the usual
explanation is that each one of the three was initiated by one of our patriarchs: Abraham
(Genesis 22:3 -- "Abraham arose early in the morning"), Isaac (Genesis 24:63 -- "Isaac went
out meditating in the field toward evening"), and Jacob (Genesis 28:11 "He came to that place
and stopped there for the night").

 Synagogue attendance on holy days

– Rosh Hashanah - After the clock strikes 12 midnight Jews go to the synagogue to say
Selihot. Services begin at midnight in a grave mood. Special prayers of repentance are
recited. Selihot prayers ask for forgiveness.

– Shofar - Perhaps the most important aspect of the prayer services on Rosh Hashanah is
the sounding of the shofar. The shofar is blown on the first day of Rosh Hashanah only if
the first day is not the Sabbath day.

– The prayer services of Yom Kippur are many and long. The prayer book is a called a
Machzor (from the root meaning "return" because of the cyclical nature of the year.)
They feature confessional prayers of both a private and communal nature.
– Yom Kippur is both a somber and celebratory time. Yom Kippur marks the end of the
Ten Days of Repentance, set aside each year for Jews to affect repentance from the sins
of the past year.
– Atonement brings about a spiritual cleansing, a cleaning of the slate, and it is this
religious experience which makes it a celebratory day, as Jews are confident in God's
forgiveness. God is a merciful and forgiving God and sincere repentance is always
rewarded with forgiveness.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

– Yikor is a memorial service for those who have died. A portion of the prophets is read.
The book of Jonah is read in the afternoon to show that God is with us and that his love
embraces all people on the earth.
– At the very end of the service the Shofar is blown for the first and last time in a long
steady note and the Day of Atonement is over.

– It is traditional for people to gather, either in their synagogue, or in small groupings of

family and friends in their homes, to break the fast of Yom Kippur together. In the
Sukkoth service the Hallel prayers are recited at the morning service and a procession
with the etrog and the luluv take place

 Sample response (‘Describe’ – 3 Mark)

One significant practice within Judaism is that of Synagogue attendance. The synagogue is the
center of every religious Jewish community and provides a place for assembly, study and
prayer. The individual meets with other members of the congregation to join in liturgies for
Shabbat and holy days. The services follow a format that involves set prayers such as Kabbalat
Shabbat and the recitation of the Shema. A Hazzan (cantor) often leads the prayers. Children
are always welcome at the synagogue. Different sects within Judaism have slightly different
practices within a service. For example, in Orthodox synagogues women and men sit
separately and in Progressive and Conservative synagogues they sit together.

Demonstrate how this practice expresses the beliefs of Judaism

 Sample response (‘Assess’ - 6 Marks)

The synagogue expresses the communal aspect of Judaism as it is a house of assembly - ‘Beit
Knesset’. It is also a house of study - ‘Beit Midrash and a house of prayer ‘Beit Tefilah’.
Central to Judaism is the belief that they were a chosen people bound by a covenant to God.

The mitzvot were given to the ancient children of Israel through the prophets by God. The
Torah contains the mtizvot and is read at the synagogue. Adherents of Judaism listen to and
read the Torah in the synagogue during certain services and continue to learn about their faith.

The Torah is housed in the synagogue in the ark as it is a sacred and holy text that Jews believe
is the word of God in written form. The ark in the synagogue is a symbolic representation of the
original Ark of the Covenant that the patriarch Moses had the people build when they were in
the desert.

The rite of passage known as the Bar Mitzvah and the Bat Mitzvat is the coming of age
ceremony for young Jewish boys and girls. The ceremony is held in the synagogue and includes
the initiate reading from the Torah in the company of the community. The celebration of the
entry of the young person into adulthood and responsibility is shared in the communal setting
of the synagogue.

Other special holy days such as the Shabbat service that marks the beginning of the Sabbath,
Rosh Hashanah and Yom Kippur are also commemorated in the synagogue with special
services. The events form part of the liturgical calendar that brings to mind the stories of exile,
exodus, return and freedom that have been the lived experience of many Jewish people over the
centuries.

Individual prayer and communal prayers are conducted in the synagogue with certain prayers
such as the Shema recited as a declaration of the faith of Jewish people and a reaffirmation of
the covenantal promise.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

The synagogue serves as an important centre for adherents of Judaism that stands as a symbol
of their ongoing communal and individual relationship with God. It links Torah, stories,
tradition and prayers to lived experience through activities that reflect their beliefs about God’s
presence in their lives.

Analyse the significance of this practice for both the individual and the Jewish community

 Sample response (‘Explain’ – 6 Marks)

The synagogue service provides adherents with a place to assemble, study and pray. It is
important as liturgical services for Shabbat, holy days, rites of passage such as Bar and Bat
Mitzvahs, marriage and funeral services are conducted there. The individual and the community
share their lives with each other commemorating significant life events. Resources for study are
housed in the synagogue and are available to members of the community to learn about their
tradition. Teaching and learning about the faith is highly valued in Judaism and is an ancient
practice that supports the tradition. The synagogue provides a place for the community to pray
individually and as part of a faith community. Communal prayers such as the Shema which
binds the covenantal community of Judaism together is an ancient tradition that gives meaning
to, and enriches, adherents’ lives. Prayers of mourning and memorials for the dead enable
members of the congregation to express grief and to find comfort surrounded by others.

Cynthia Chan 2009

HSC – Stage 6 2 Unit - Studies of Religion

Question 4 — Judaism (20 marks)

Outline the purpose and assess the significance of ONE of the following practices in Judaism:
– Synagogue services

The synagogue is the centre of the Jewish religious community. The purpose of the synagogue in
Judaism to provide a place for adherents to assemble as a community – the Beit Knesset, to study the
texts of the tradition – the Beit Midrash and to pray – the Beit Tefilah.

The significance of the synagogue for the individual is that it provides a place to assemble with the
community. It also provides a place to study and pray. Rites of passage are celebrated in the
synagogue along with the rituals and prayers for holy days and festivals.

Significant ritual practices that take place in synagogues include; a service as part of the Shabbat
celebration, liturgies and prayers for festivals, the initiation rites of Bar or Bat Mitzvahs, baby naming
ceremonies, marriages and remembrance ceremonies for the dead.

The synagogue is a place of assembly and as Judaism is a communal religion; the most important
events take place in the presence of other people. Priority is given to the community and its needs and
it is incumbent upon the individual to make the needs of the community his or her priority. What is
more, individuals are supported by the community, and this happens most effectively when people
come together with one another.

The synagogue services include the reading of the Torah – the sacred text central to Judiasm. The
Torah is read weekly in synagogues on Shabbat morning, as well as on Mondays and Thursdays, and
on holy days and festivals. It is divided into parshiot (portions) which are read consecutively, each
week, throughout the year. On certain days, because of festivals or an upcoming holiday, special
readings supplant the weekly reading. The cycle then recommences the following week. The Torah
contains the mitzvot that guide the lives of people within the congregation and they are read in the
services and expounded upon by the Rabbi in the form of homilies. Members of the community also
meet to discuss Torah and this provides important support and guidence for the faithful.

The Torah is housed in the ark, a reminder of the original Ark of the Covenant that Moses and the
children of Israel built whilst in the desert. The ceremony that surropunds the reading of the Torah
reveals the special honour given to the text and signifies the value placed on the word of God. The
symbolism connects the beleivers to their ancient traditions and continues the promises made by the
Jewish people in their covenant with God.

Other ceremonies held in the synagogue include the reite of passage known as Bat Mitzvah and Bar
Mitzvah, the entry of adolescent children into the adult community. Reading the Torah surrounded by
the congregation is an important part of the ritual that marks the acceptance of responsibility to
contribute as a son or daughter of the commandments - mitzvah and the public acknowledgement of
inclusion in the Jewish faith.

Festivals such as Rosh Hashanah and Yom Kippur are commemorated in the synagogue and are
important events in the liturgical cycle of Judaism. They provide opportunities for spiritual renewal
and recommitment for individuals and the whole community. They also the recall great events in
Jewish history and symbolise the ongoing relationship that the Jewish people have with God.
Opportunities for repentance, forgiveness, mourning, comfort and praise exist within the litugies and
services held in the synagogue. The congregation is able to pray communal prayers and individually.
The Shema prayer that affirms the beliefs central to Judaism is recited along with special prayers for
the different occasions. The synagogue provides a place that the community can meet so as to worship
and praise God as a covenanted people.

Cynthia Chan 2009