Judaism

Holocaust theology

● explain the contribution to the development and expression of Judaism of the Holocaust theology
● analyse the impact of the holcaust theology on Judaism
● emerged as a response to the atrocities faced by the Jewish people during WW2.
● As a result of mass genocide of the Jewish people at the hands of the Nazis, many Jewish theologians began
to speculate about the nature of God (creator god, monotheism, omipotient, omnipresent, omniscient)
Holocaust theology: the body of works of numerous theologians that began to consider the nature of God in the
wake of the Holocaust.
● The dehumaization of the Holocaust led many to question why God would allow such an event, and
eventually to begin to debate God’s relationship to humankind - covenant
● Holocaust thology attempts to explore the various views about the role of God in the human world. These
theories are varying and contrasting, often contradicting each other
Richard Rubenstien
Logical solution to the Holocaust was that the idea of God is dead and no longer relevant
● He asserted that the Shoah is not a punishment for sin, but rather a call for the Jewish people to reassess
the covenant.
● In this way, Rubenstein asserted that there is no divine purpose, no God that reveals himself to mankind, and
that He does not care about humanity
● Rubenstein called for a rejection of traditional theology surrounding the Covenant - Shoah proved not that
the Jews has done something wrong but that God was no longer connected to the people
● Jews must assets and create their own value in live
● Note: his works were widely followed but they were rejected by all religious variants of Judaism.
Impact: Rubenstein's concept of the idea of God is dead led many to question whether the covenant (an eternal
contract between God and Israel) had expired.
● Jews questioned why God did not interfere during the Holocaust, despite promising protection through his
omnipotence and omniscience.
● Shift towards less orthodox variants of Judaism as they considered themselves no longer bound to the
Halakha in the same way
● With a break from the covenant, many Jewish people continued to uphold the ideals of Judaism, while
stepping away from the religious observances - following the mitzvot
● Gen 17 Project: report on the Jewish life in Australia published 2018 found an increase in secular jews and a
decrease in Jewish synagogue services

Eliezer Berkovits
Modern-Orthodox Jewish Rabbi who rejected the notion of God being at fault for the Holocaust.
● He stated that it was necessary for man to carry out their free will (be it evil or good) for humanity to see a
benevolent God
● Humanity was made in the image and likeness of god and hence have free will

“So God created mankind in his own image” Genesis 1:27

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 ● He stated that if God were to reveal himself in history and hold back the hand of tyrants, man’s free will
would be rendered non-existent. → Given to man at creation
● God’s absence during the Holocaust was due to the Jewish concept of Hester Panim (God hiding his face
from mankind), which is drawn from the Torah

“…will become very angry at them on that day, and I will abandon them and hide My face from them.”
Deuteronomy 31:17

● This meant that for God to love and care for humanity, it was necessary for him to “hide his face” and let
people carry out their will despite their cruel and vicious acts.
● He claimed that the Shoah is not God’s fault but a result of man’s choice to choose evil over good.
Impact: Berkovits’ argument of Hester Panim kept the belief of an omnipresent and omnipotent God. As a result of
the belief in man having free will:
● Jewish adherents need to look at the moral failure of man through the Holocaust and see an need to intract
wih society in a philanthropic manner (selfless - good deeds)
● This idea has been furthered and can include concepts of Tikkun Olam (repair of the world)
● Halacha

Emil Fackenheim
The 614th Commandment and focused on the propagation of the Jewish people.
● Traditon could not antricipate or fathom the horror of the Holocaust and hence no law was put into place to
repsone to it

“Thou shalt not grant Hilter posthumous victories.” 614 Commandment

● This proposes that people of Jewish heritage have a moral obligation to observe their faith and thus stop
Hilters goal if eliminating Judaism
● A re-emphasis on the Pru U’rvu through Jewish marriage. This would help to continue the culture, race, and
religion of the people of Israel and hence no grant Hilter a posthumous victory

“Be fruitful and multiply” Genesis 1:28

Impact: Fackenheim's idea of the 614th commandment saw a need to continue judaism.
● This resulted in the jewish adherents seeing a need to marry one another in order to fulfil the Pru Urvu in
order to continue the culture, race and religion of the people of israel and hence to grant Hilter a posthumous
victory.
● Satmar Hasidic Jews believe they are called to re-populate the earth with the 6 million Jewish souls lost in
the Holocaust
● Sydney Jewish Museum established by the generation of Holocaust survivors who came to Australia. They
envisioned the Museum as a place which could hold their stories and personal objects, memorialise those
who were murdered during the Holocaust, and within which the lessons from the past would be taught. The
Sydney Jewish Museum’s tagline, “Where history has a voice”, distills the origins of the Museum and its
mission that continues to carry it forward into the future.

Environmental Ethics

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 ● describe and explain Jewish ethical teachings on environmental ethics
The jewish view is that everything belongs to God, They are stewards of the earth. Therefore theocentric (having
God as a central focus) worldview
Halacha - a way a Jew is directed to behave in every aspect of life. - Balance between stewardship and dominance

L’ovulah Ul’Shomrah: to serve and protect

● Humans were appointed by God to be stewards of creation and therefore have a responsibility to protect the
environment and ensure it remains fruitful → Leaving the world no less than entered it.

“Put him in the garden of eden to work it and take care of it” (Genesis 2:15)

● As Jews are made in the image and likeness of God, they will create and replenish the Earth rather than
destroy it.
● Just as God protected the Jews, the Jews shall protect the environment
Fossil Fuels
- exhaustion of fossil fuels is the opposite of renewing alternatives as a part of ethical teachings (hydro rather
than coal)
Lived Experience: The Coalition on the Environment and Jewish Life (COEJL) deepens and broadens the Jewish
community’s commitment to stewardship and protection of the Earth through outreach, activism, and Jewish
learning. Through a network of Jewish leaders, institutions, and individuals, COEJL mobilizes the Jewish community
to conserve resources, increase sustainability, and advocate for policies that support environmental protection.

Bal Tashchit : do not destroy or be wasteful

“do not destroy its trees by putting an ax to them, because you can eat their fruit. Do not cut them down.”
(Deuteronomy 20:19)

● Originally linked the forbidden destruction of fruit trees during wartime but has been extended to modern
issues such as excessive use of resources, excessive waste production.
● Underlying idea of this law of the recognition that everything we own belongs to God
How this influences Halacha:
● A Jew can adhere to Bal Tashchit by being more mindful about their purchases and whether or not their
increased spending may cause an increase in removing trees / cause deforestation. Ie. Purchase furniture
made from recycled wood rather than making people cut down a new tree
Deforestation
● A Jewish conservation ethic should extend to tree saving practises as conserving paper (recycling) and
eating less or no beef (trees cut to graze cattle)
Lived Experience: The National Jewish Fund has resulted in the planting of “170 million trees in Israel over the last
forty years” growing out of what was until recently ‘dry sand’ and ‘barren desert’ into a forest.
Teaching Authority: Moses Manimonides spoke about the unnecessary waste and extreme extravagance with the
underlying idea that everything belongs to God.

Tikkun Olam : repair of the world

● Humans have a special privilege place in the order of creation and thus have an obligation to repair the world
an be stewards of creation
● Expressed as an activity, which must be done by human to have a partnership with God

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 ● Implies that while the world is innately good, God purposely left room for humanity to be part of and to
continue with the creative process.
● All human activities are opportunities to fulfill this mission and caring for the environment will ensure a
positive improvement in the world

“Do not spoil and destroy My world, for if you do, there will be no one else to repair it” Ecclesiastes 7:13

● In the book of Genesis, Adam is not only instructed to dominate the environment, but also given the
responsibility to be a steward of it.
● The Jewish understanding of stewardship is caring for the world for the next generation.
Lived experience: The Coalition on the Environment and Jewish Life (COEJL) deepens and broadens the Jewish
community’s commitment to stewardship and protection of the Earth through outreach, activism, and Jewish
learning. Through a network of Jewish leaders, institutions, and individuals, COEJL mobilizes the Jewish community
to conserve resources, increase sustainability, and advocate for policies that support environmental protection.
● The National Jewish Fund has resulted in the planting of “170 million trees in Israel over the last forty years”
growing out of what was until recently ‘dry sand’ and ‘barren desert’ into a forest.
How this influences Halacha :
● By maintaining their physical surroundings and disposing of waste properly ie, recycling, Tikkun Olam can be
achieved

Tsa’ar Ba'alei Chayim : unnecessary mistreatment of animals.

● They are God given resources as the provide food for humanity
● Mandating that animals meant for human consumption be slaughtered as humanely as possible
● Kosher: cause less suffering to the animal than modes of slaughter that do not guarantee immediate
death
Teaching Authority: Moses Manomidmites guides that jews are permitted to eat meat, but are commanded to take
precautions to ensure that our carnivorous desires do not cause unnecessary suffering to animals.
● Contemporary Jewish legal scholars have forbidden the methods of overfeeding animals used to
produce delicacies
● Judaism permits not only the slaughter of animals for food, but also the use of animals to perform other
tasks, such as plowing or carrying heavy loads, deemed necessary for human life.

“You shall not plow with an ox and an ass together.” Deuteronomy 22:10

● Many interpret the Torah’s prohibition against plowing with an ox and a donkey as an attempt to prevent
injury or pain to these animals, who naturally work at different paces
● Beyond simply prohibiting cruelty to animals, Jewish tradition associates care for animals with
righteousness

“A righteous man has regard for his animals.” Proverbs 12:10

Lived Experience: Concern for Helping Animals Israel (CHAI), care for stray animals, bring awareness of animal
abuse and include respect for animals in their school curriculum.
How this influences Halacha :
● Kosher
● A Jew can adhere to this by not performing animal cruelty and loving animals rightly
● Jews will also detest animal testing of products and help treat those who were tested on

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 Marriage

● describe Marriage within Judaism

● Marriage is a legal ceremony which takes place between a bride and groom in the presence of the Jewish
community.
● A successful marriage is viewed as the closest approximation of the idealised relationship between man and
God.

“It is not good for man to be alone” Genesis 2:18

● In Judaism, betrothal (kiddushin) and marriage (nisu’in) were once two distinct ceremonies, but are now one
ceremony.
● It requires witnesses (minyan - at least ten adult Jewish men) and a contract (ketubah) which outlines the
terms of rights and responsibilities of the couple and the tradition, acting as the law of the convent.

Stage Event Description

Pre - Fasting The bride and groom will fast on the day of the wedding before the ceremony. This
wedding gives them the opportunity to atone for their wrongdoings, thus entering the marriage
in a pure state

Mikveh Ritual bath that occurs before the wedding, where the bride immerses herself in water
to purify herself spiritually and prepare for married life.

Kiddushin Chuppah Represents the home the couple will inhabit (spirit of holiness) and the stability of their
relationship. There are 4 pillars of the chuppah, 2 cedar (tree of women) and 2 cypress
(tree of man). As there are no sides this symbolises all possibilities and being open and
welcome to all.

Bedeken Veiling of the women. Done by the groom - stems from when jacob was tricked into
marrying wrong women (Genesis 29:1-35)

Hakafot This is done 7 times to symbolise creativity (children) of the marriage through the 7
days of the creation story. This builds protection around the groom, and breaking down
any walls between the two.

Kiddush Kiddush blessing is recited by a Rabbi (orthodox) or family member (progessive) over a
cup cup of wine which the couple drink from. This is a symbol of the joy and abundance
that God will bless them with. This blessing praises God who permits proper marriage
and sanctifies the Jewish people by means of marriage.

Ring The ring is simple and cheap to diminish materialism, stating that one isn't marrying for
ceremony possessions. “With this ring, you are concentrated to me according to the law of
Moses and Israel”

Nisu’in Reading of Shows that the marriage is more than a physical and spiritual union but it is a legal and
Ketubah moral commitment as well. Outlines rights and responsibilities of the couple and
tradition. It is a sign of remembering the covenant with God and survival as a family
over many generations. It is referred to throughout the life of the marriage and helps

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 during divource. Read to all present symbolizing that the couple is now part of the
community

Sheva 7 blessings read by members of the community recited over a cup of wine.
brachot

Shattering Performed by the groom to symbolize the destruction of the temple. Metaphor for the
of the finality of the bond that has been established (broken glass can never be
glass reconstructed)

Yichud The couple go into a secluded room to be alone together. The couple traditionally break
room their wedding fast.

● demonstrate how Marriage expresses the beliefs of Judaism

The actions and symbols incorporated within the Jewish marriage ceremony represent the foundations upon which
(God) which the Jewish couple are building their together.

Ketubah: marriage contract

● Details mutual obligations of husbands (take care of family) and wife (keep a home pleasing to God) and is
a formalisation of the Halakha - body of jewish law based on both written and oral torah. This links back to
conventional obligations
● Recalls importance of the law - present throughout the marriage
● Expression of love and duty, relationship between couple and God
● Ketubah reade to all present, symbolsing that the couple is now part of the community - elevated status
● Ketubah is in itself is a reflection of the covenant : as the people of Israel pledged to live their life adhering
to the word of god, the bride and groom are elevated to a new level in their relationship to god through each
other
View differently in various variants:
In Reform variants, Ketubah is a legal document that legitimises the marriage
In Orthodox variants, Ketbuah lists the religious responsibilities of each partner as well as legalising the marriage

Chuppah: canopy
● Symbol of a new home and a new life that the couple will build together
● Open on all side an can be placed outside - like Abraham and Sarah's tent which was to welcome travellers
in hospitality in Genesis
● Shalom Bayit - peace of the home. In their married life the couple are called to ‘domestic harmony’. This is a
reference to the domestic temple that the couple should build with their family - transferring and passing the
faith
● The escorts (typically parents) hold candles symbolizing their wish for light and joy in the future life of the
couple.
○ This concept links to back to the Creator God who created separate light from darkness and created
and order in the universe in Genesis
● Chuppah supported by 4 pillars: 2 cedar (tree of women) and 2 cypress (tree of man) signifying Adam and
Eve, which recalls the belief in the Creator God that made the world.

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 ○ Just as he made the world with Love, he has created the couple with love for one another. → Genesis
1 : helpmate, Genesis 2: made women from man
● The chuppah represents the hand of God covering the couple
○ An omnipresent and omnipotent God

Kiddush Cup
● Kiddush blessing is recited by a Rabbi (orthodox) or family member (progessive) over a cup of wine which
the couple drink from.
● This is a symbol of the joy and abundance that God will bless them with.
○ Monothestic, omnipotent (all powerful) God
● This blessing praises God who permits proper marriage and sanctifies the Jewish people by means of
marriage
○ God makes the couple holy
Blessing said over the kiddush cup is a direct link to the belief in a Creator God who is omnipotent. Through his
living creation he has given the couple the opportunity to elevate their relationship with him through their marriage.

Sheva Brachot : seven blessings praise God for the creation of all things
● Glorify god and ask for blessing for themselves and others.
● Linking the couple to the story of creation and the history of Jewish people
○ The couple are a symbol of this continuation of the covenant
● Must be said in front of the Minyan (10 men over age of 13) to legitimise the ceremony.
○ Progessive: minyan include men and women
● Remembering the Creator God, the elevating status with God, making the couple for one another.

Exchange of rings
● Central legal element of the wedding which legitimizes the union.
● The ring is simple and inexpensive to diminish materialism, stating that one isn't marrying for possessions
Groom says:

“Behold you are concentrated to me according to the law of Moses and of Israel.”

● Symbolic of the couples adherence to the divinely inspired moral law

Rings are a reflection and image of the covenant and symbolizes God's eternal nature. (omnipresent) The ring is
also symbolic of the oneness of god.
● analyse the significance of marriage for both the individual and the Jewish community
Significance for the individuals
Demonstrates commitment to the law - upholding the covenant
● Marriage reinforces and affirms for the individual their own faith and is a fulfillment of religious duty and
Mitzvah. It remind the couple of God who created them and brought them together
● The couple are called to continue the Jewish Tradition through procreating.

“be fruitful and multiply” Genesis 1:28

Significance for the couple

● The beginning of a new family, for companionship, love, intimacy and procreation.

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 ● It’s a fulfilment of the expectations that the Jewish people have of their creator God and his abundant love
seen through his creation of a Beshert (soulmate) for each person.
○ reflected in the creation of Eve for Adam in Genesis.
Companionship
● Marriage forms the basis for human companionship

“Two are better than one” Ecclesiastes 4:9

● This formed the basis of the Talmudic teaching on companionship, in which the couple are described as
Re-im Ahu-vim (beloved friends). The notion of companionship supersedes even the Mitzvah for procreation.
● Demonstrates the belief in God making man and woman for companionship.

“It is not good that a man should be alone” Genesis 2:18

Significance for married life

- Marriage structures the life of the couple, by outlining the responsibilities and assigning clear roles to each
partner. Ketubah
Holiness
- Marriage is a way of holiness for the bride and groom. It is through their commitment to their partner and
God that they continue to build upon their relationship with God.
- It is commonly believed in Judaism that God’s presence dwells in a pure and loving home - Shalom Bayit
- symbolised in the ceremony by the Chuppah
- Marriage is seen as an ideal state for spiritual and human fulfilment.

“A man without a wife lives without blessing, life joy, help, good and peace” Yevamot 62b

Peace
- The concept of Shalom Bayit (peace of the home) signifies this completeness, wholeness and fulfilment.
- These concepts characterise the traditional Jewish marriage through the peace, nurturing, respect and loving
kindness through which the new couple become complete.
- It is an opportunity for a divine blessing and a chance to begin life anew with their partner.
- Elevated life closer to God → Fasting before wedding and Mikveh

Significance for the community

Through rejoicing together with the couple,
- Sees in the couple the further continuation of the people in Israel in the new family being created through
the fulfilment of Pru urvu

“Be fruitful and multiply” Genesis 1:28

- Marriage serves as a reminder of the history of Israel. The creation of a new family is a sign of the
continuation of the covenant between God and His people. → Ketubah
- Marriage brings the Jewish community together for a time of celebration, as the people rejoice at seeing the
continuation of their community.
- The community provides support to the bride and groom in their marriage.
○ Illustrated through Minyan (at least ten adult Jewish men)
- Marriage reflects and reinforces the core beliefs of Judaism:

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○ The beliefs about God → Creator god who made them out of love
○ Remembering the divinely inspired moral law → Following the mitzvot, words said at exchange of
rings
○ The Covenant. → ketubah remind community of their love relationship with God