Explain Judaism as a theory of religious ethics

by lanasami (student)

AS and A Level Religious Studies & Philosophy

Explain a theory of Religious Ethics 25 marks

Judaism is ethically monotheistic, meaning that it believes solely in one G-d who judges our actions. The ethical system of Judaism is an objective and absolute ethical theory. This is because Jews believe that G-d’s word is final, and that they must obey the word of one G-d. for example if G-d tells us ‘Do not murder’ then we have to refrain from doing so under any circumstances, unless G-d has given a certain situation in which we are allowed to break the law. For example G-d sees it as acceptable to kill another person if the circumstance meant that it was in self-defence. However any exception to the rules has to be dictated by G-d, therefore G-d is absolute. In contrast, Judaism can be seen as relativist in some respects. Customs in Judaism for example are relativist; what is said to be correct and ethical in one community may differ from another. For example there are many differences between Ashkenazi and Sefardi Jewish customs. After marriage, it is customary for Ashkenazi women to wear a wig or some other form of head covering, whereas Sefardim reject this custom.

Another feature of Jewish ethics is Divine Command theory. This is the idea that something is good because G-d said so rather than G-d choosing it because it is good. This is seen in the Torah when Avraham is commanded to sacrifice his son, Isaac. If an independent good existed irrespective of and not connected to G-d, and murder was always seen as bad; then Avraham would have argued with G-d and claimed that to murder his son would be wrong. However, instead he accepted it because G-d sets the standards and if G-d says murder is good, then murder instantly becomes good. In addition, Rabbi Meir Simcha of Dvinsk said, ‘that G-d created the world so that the world contains within it G-d’s definition of good. If we thinks that we are perceiving a good independent of G-d it is only because G-d created the world to contain this good in it’. From this we can infer that Judaism does believe in the Divine Command Theory, and that something is good only because G-d said so.

The key principle and basis of Jewish ethics is said to be love. Love is often seen to be an essential aspect to Jewish ethics. The Torah states that one should, ‘love your neighbour as yourself’. The Rabbis have interpreted this to mean, ‘treat others as you would want to be treated yourself’. In the Talmud Rabi Akiva also mentions how this is a ‘main principle of the Torah’, emphasising its importance to Jewish ethics. Furthermore when asked to recite the Torah on one foot , Rabbi Hillel simply said that the idea of ‘loving your neighbour as yourself’ is ...

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Moreover, all Jews have the obligation to follow the rules externally imposed by G-d, making Judaism deontological. However in some cases Judaism can be seen as teleological, meaning that it considers the ends rather than the means. The idea of the world to come, or ‘Olam Habah’ in Judaism can be seen as teleological. Jews believe in reward for their actions and achievements on earth. This focus of the end in mind means their actions are chosen wisely with the idea of the ‘Olam Haba’ as the end, making it teleological.

Lastly Judaism also shares similar ideas with Utilitarianism, further emphasising deontological and teleological ethics. For example, in the Mishnah Bava Batra it says ‘One must distance a fixed threshing floor 50 cubits from town’. Rabbis explain that this is because ‘the chaff is harmful to inhabitants of the town’. This shows how Judaism also supports the idea of ‘the greatest good for the greatest number’ as it is seeking the welfare of those living in the town, the majority. This is presented again when in the Mishna Sanhedrin is says ‘ a Jewish king on his way to war can make a breach in a land owners fence (around a field/vineyard) and make a right of way through there with no limit to its width’. This in addition supports the idea of the ‘greatest good for the greatest number’ as because the war satisfies the majority, the king is allowed to destroy property to go to war.

Religious ethics offers the best approach to issues raised by abortion. Discuss

One might argue that Utilitarianism offers the best approach to issues raised by abortion as it is simple and easy, it can be summed up in one line ‘the greatest good for the greatest number’. If the mother’s life would be greater if she had an abortion, then abortion would be the right course of action. However other factors need to be taken into account such as the fetus, if the fetus is to be considered ‘human’ then its happiness should also be taken into consideration. Although this does not mean that abortion becomes wrong, it does suggest that abortion would be right in certain circumstances, such as if the mother’s life was in danger. As there would be more happiness if the mother survived, rather than if both mother and fetus were to die. Moreover, other family members need to be taken into consideration for the ‘greatest good for the greatest number’. If other family members do not want the mother to go ahead with the abortion, or indeed if the father wanted the child, then abortion in this case would not be the greatest good for the greatest number. Utilitarianism therefore offers the best approach to issues raised by abortion, as it is simple to understand and rather than just taking the mother and fetus into account, it allows the fathers wants to be taken into consideration too.

Judaism offers the best approach to issues raised by abortion as it largely focuses on personhood. Whilst a baby is in the mother’s womb it is not considered to have a soul, a baby only receives its soul when most of it has left the mothers body. Therefore according to Mishna Ohalot ‘a women in great pain during childbirth…one may separate the fetus and remove it’. This shows that the Mishna permits abortion during childbirth if the mother’s life is at risk, as without a soul the mother’s life takes precedence over the babies. However it goes on to say ‘if the majority has come out, one may not touch it because one soul cannot be set aside for the sake of another’. This therefore shows that Judaism very much focuses on both the mother and child as people and therefore at what point is abortion destroying a life, in contrast with utilitarianism which does not focus on the point at which the fetus becomes a human. Furthermore, Judaism largely focuses on the life of the mother. For example in Hilkhot Rotzeach we are told ‘not to pity the soul of a rodef (pursuer). The baby is the pursuer, and therefore harming the life of the mother and in these circumstances may be terminated. However it too goes on to say ‘once the head has emerged, one soul is not set aside for the sake of another’, again recognising when the babies life becomes equal to the mothers. Moreover Rambam places his commentary on abortion under the heading of murder, this primarily illustrates that abortion is seen as wrong. Judaism therefore offers the best approach to issues raised by abortion as it is broad, focusing on both the life of the mother as well as the babie’s.

Overall Judaism offers the best approach to issues raised by abortion, as just like utilitarianism it focuses on both the mother and fetus, and is therefore broad in that aspect. However unlike utilitarianism it focuses on the importance of life rather than happiness. The importance of a human beings life is much more crucial than an individual’s happiness. Lastly Judaism tackles a broader set of circumstances, and rather than giving the same answer for all, like utilitarianism is able to apply its beliefs appropriately to ensure the most fitting outcome.