Brainscape's Knowledge GenomeTM

Browse over 1 million classes created by top students, professors, publishers, and experts.


See full index

RELIGION AND SOCIETY > SEARCH FOR MEANING P3.1 > Flashcards

SEARCH FOR MEANING P3.1 Flashcards

You may prefer our related Brainscape-certified flashcards:
Religion Crash Course flashcards Sociology 101 flashcards
1
Q

Ultimate reality

A
  • Monotheism
  • Creator of the world in its entirely
  • Transcendent and immanent
  • Lawgiver and just and merciful
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
2
Q

Monotheism

A
  • there is one ultimate reality, God.
  • unity/singularity/oneness of God
  • God is the God of all humanity
  • A universal God.
  • He is the rally cry and cornerstone of Jewish theology that there is only one
    Sources:
    The Shema → “Hear O Israel, the Lord our God, the Lord is one”
    The opening declaration of the Shema prayer which is recited 3 times a day, asserts a statement of Jewish identity. This ritual is a declaration of faith in the existence of God as it expresses the belief in monotheism
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
3
Q

Creator of the world in its entirely

A
  • universe was not accidental.
  • brought into existence by the will of an all powerful God.
  • Is the cause and power behind the universe in its entirety.
    “In the beginning God created heaven and earth” Genesis 1:1

CREATOR:
- God pre-existed the world.
- Created it ex nihilo (from nothing), through divine fiat )
- His creation was intentional, through the power of speech and sheer will, made order from chaos, had purpose and meaning behind each part
Created something different on each day

PROVIDER
Continues to sustain and animate the universe with a continued relationship with his creation → maintains constant presence
Humanity was created last → humanity is the pinnacle → God created universe for humanity → humanity has a special relationship with God “in his image” Genesis 1:27

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
4
Q

Transcendent and immanent

A

God exists apart of the world but equally a part of the world. While these two beliefs may be paradoxical, they are not in isolation from each other but rather coexist.

Transcendent
- Exists apart from this universe (distant)
- Not subject to the physical world/laws
- Transcends the universe
- Beyond time and space
- Incomparable, unique, power, monotheism, righteous/holy, preexisted, eternal, incorporeal, omnipotent, omnipresent, omniscient
“Master of the universe” Adon Olam

Immanent
- A part of this world
- Involved / present in lives of his creation/humanity
- Intimate connection
- Approachable, caring, dwells, saviour, salvation, accessible, physical/spiritual, comfort, comapassote, nurturing, close and personal
“God is with me” Adon Olam

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
5
Q

Lawgiver and just and merciful

A

God is the source and foundation of morality. He provides a single standard of morality for all of humanity.

Lawgiver
- Provides the source and foundation of morality through his laws. Through these laws he judges human behaviour and dictates the standards of righteousness
- God establishes a covenant for humanity to uphold being the 7 Noahide laws and an extra responsibility for the Jews, Sinaitic covenant (Torah given to the Jews)
God wants Jews to practise mitzvot, ethical conduct through these laws
“Lord is our judge, the lord is our lawgiver” Isaiah 33:22

Just and Merciful
- God is a strict judge of human behaviour
- He is also compassionate and responsive
- God has mercy and looks at his creation showing his care
- He will judge justly and fairly, he will punish mercifully.
- God rewards the righteousness (those that follow the laws) yet punishes the wicked
- His justice is tempered with mercy

“Who is compassionate and gracious, slow to anger and abundant in loving kindness and truth” Exodus 34:6

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
6
Q

d

A

d

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
7
Q

Value

A

Humanity was created batzelem elokim, in the image of God, meaning human life is of high value and importance. Like God, humanity is sacred, holy, unique, one yet, “just a little less than divine,” (Psalm 8), highlighting that humanity is equal and endowed with a divine spark and infinite value

“If you destroy one life it is as if you destroy the entire world” Talmud

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
8
Q

Status / responsibility

A
  • The belief that humanity was created in the image of God and is considered the apex and pinnacle of God’s creation.
  • Therefore humanity has the privilege of dominion and power over nature, but with that comes the responsibility to protect it and improve on God’s creation
    “For my sake the world was created” Mishnah Sanhedrin 4:5
How well did you know this?
1
Not at all
2
3
4
5
Perfectly
9
Q

Potential ability

A

Humanity has the potential and ability to take on God’s attributes, traits, characteristics. Like God, humans can be kind, benevolent, love, lust, merciful and continue the work of creation.

“Whether he is righteous or wicked is not in the hand of God, but he has entrusted it in the hand of man” Rashi

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
10
Q

Free will

A
  • God chose to create the universe and from his free will, humanity also has free will to choose between good and evil. - Gift given to us from God therefore, humanity has the intellect and the potential to differentiate right from wrong.
  • Humanity has a conscience and can made decisions based on rationality and awareness, not just instinct and impulse
  • Dual nature - born with two inclinations. Yetzer tov (good) and yetzer ra (evil)
  • Good inclination - moral conscience, uphold God’s laws. Is the active/dynamic part of the soul, without it humanity would be devoid of vitality
  • Evil inclination - basic human drives for property, pleasure, power and survival (not inherently good or bad). They are called evil because they may harm others if not controlled
  • Humanity is more inclined towards good

“Everything is foreseen yet free will was created” Piriser Auut 3:16

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
11
Q

Physical / spiritual

A

Physical “The Lord God formed man from the dust of the earth” G2:7
- Body, made from dust and clay
- Body is mortal and mute and returns to the dust

Spiritual “He blew into his nostrils the breath of life” G2:7
- Soul, made from the breath of God
- Divine spark, God’s spirit
- Soul animates and gives life to the body
- Immortal - soul is eternal
- Soul returns to God

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
12
Q

Companionship

A

Natural for humanity to feel alone and need companionship - partnership, marriage, family
Human nature seeks connection
“It is not good for man to be alone” Genesis 2:18

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
13
Q

Purpose of humanity

A

Imitate God, ethical monotheism, co-creator

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
14
Q

Imitate God

A
  • Through divine election, humanity has the role to emulate and imitate God (imitatio Dei - imitate God) and assume all his attributes and qualities

“To walk in all His ways” Deuteronomy 10:12

“refine the image of god within us” Theologyn David Ariel

Covenants
- Provide an ongoing responsibility to uphold divine revelation (God’s wills and laws) to provide a moral order and purpose.

Example: against adultery, robbering, eating live fish

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
15
Q

Ethical monotheism

A
  • The recognition of one powerful God as the source of all ethics.
  • Humanity is required to uphold all of His laws and ethical principles. Jews were given the added responsibility of the Sinaitic covenant. By acting in a Godly manner, humanity moves closer to achieving Tikkun Olam and Tikkun Adam (spiritual reparations/transformations of the self and the world).
  • By applying the values of an ethical God to create a just and compassionate world, humanity is readying the world for messianic redemption and tikkun olam by creating a perfect, peaceful, harmony, utopia world.
  • Jews must live up to this gift of divine revelation by ensuring the universal convent is kept and the extra responsibility of keeping the commandments.

The acts of mitzvot bring the spiritual and physical world together
Transmit a universal message of morality and justice to the world by influencing mankind
“I made for you a people’s covenant, for a light to the nations” Isaiah 42:6

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
16
Q

Co creator

A
  • God created humankind in his image - the universe was created with moral flaws. God is partners with humanity and humanity needs to continue the creation process.
  • For Jews, this means that partnership exists through Torah - must finish what God did not. This will lead to Tikkun Olam, spiritual/physical transformation of the world

“Gods partners in the work of creation” Rashi

  • Humanity has the ability to continue the work of creation. Not only nature but also through science and technology.

Dominion over the world - “Fill the earth and master it… rule over living things” Genesis 1:28

To utilise the world
Responsibility - stewardship “garden of eden to till it and tend it” Genesis 2:15
Look after land and cultivate it → work and guard it
Care and work the land, don’t abuse power over it or exploit it

Procreate
- “Be fruitful and multiply” Genesis 1:28
Have a family, partnership

How well did you know this?
1
Not at all
2
3
4
5
Perfectly
17
Q

Theodicy

A

A justification (explanation) for the existence of suffering in the presence of a just and benevolent God

18
Q

How can one explain suffering in the presence of a benevolent God?

A
  • Rabbis and scholars have expressed various theodicies to reconcile God’s existence with suffering and despite many being contradictory of each other, no one theodicy overrides the other
19
Q

Beliefs of suffering

A
  • Divine retribution
  • Inscrutable (impossible to understand) divine mystery,
    -Consequence of hester panim - the hiding of God’s face
  • Test of faith / probationary suffering
20
Q

Suffering is a consequence of divine retribution

A
  • God is the lawgiver and therefore suffering is a punishment from God as a consequence for sin and wrongdoing.
  • Through the exercise of justice, God rewards the righteous and punishes the wicked
    “There is no suffering without iniquity” - Talmud Shabbat 55a

Covenant - national suffering.
- Suffering as a consequence of not abiding by the covenant. - God shows justice tempered with mercy and therefore doom and destruction if people continue to sin, but hope and restoration if people repent and follow God’s ways

  • But what about the righteous who suffer? - personal.
  • The righteous will be compensated for suffering in the world to come (olam haba) and the wicked will be condemned to eternal punishment
21
Q

Suffering is an inscrutable (impossible to understand) divine mystery

A
  • God is transcendent - we don’t understand his actions.
  • His ways are beyond human comprehension, beyond human calculations and considerations. One can never penetrate the mysteries of God’s moral government.
  • “It is not in our power to explain why the righteous suffer or why the wicked are at ease” - Ethics of the Fathers Pirkei Avot 4:15
  • Suffering is not meant to be understood, there is meaning in God’s plan
  • According to Rashi, God does not want us to understand His reasons because He wants us to act on instinct.
22
Q

Suffering in a consequence of hester panim - the hiding of God’s face

A
  • God hides to give meaning to human choices. Humanity was created with free will and therefore God doesn’t interfere with evil and suffering
  • Paradoxically affirms God’s existence when He is withdrawn → he has to allow for evil and suffering because otherwise there won’t be free will.
  • Suffering is a consequence of human freedom
    “Why do You hide Your face?” - Psalm 44:25
    “A world without suffering is a world without free will” - Rabbi James Kennard
23
Q

Suffering is a test of faith / probationary suffering

A
  • God puts the righteous to the test to demonstrate how firm their faith in Him is.
  • The wicked are not put to this test because they would fail. It is a trial to establish the steadfastness of faith.
  • For example, God ordered Abraham to sacrifice his son, Isaac; however, just before he was going to sacrifice his son, the Torah states (Genesis 22:12) “Now I know that you fear God, since you have not withheld your son…from me.“
24
Q

Afterlife

A

Judaism is a life affirming tradition and places a high value on life
“I have put before you life and death, blessing and curse. Choose life” Deuteronomy 30:19
A primary concern of Orthodox Judaism is to live an earthly and ethical life according to the Torah. Life is a gift from God, it is a finite time and therefore it should be lived to the fullest. We should constantly be improving ourselves, improving our relationships with God and with others. The meaning of life is to live a life of meaning.

25
Q

Beliefs on death

A
  • Inevitable/death is a natural process in the cycle of life
  • Dead must be respected
  • Death is tziduk hadin - a righteous judgement: affirmation of divine justice and mercy in the face of death
  • Death is a consequence of sin
26
Q

The belief that death is inevitable/death is a natural process in the cycle of life

A
  • Death is a part of life - a biological reality, real and inescapable, it is a way of the world.
  • Funerals are held straight away, mourning period prescribed and life is continued.
    “For dust you are and to dust you shall return” - Genesis 3:19 body & soul → the body is made of dust, it is mortal and will therefore return to the dust. The soul however was made from God’s breath, it has the divine spark, it is immortal and will return to God its maker
27
Q

The belief that the dead must be respected

A

The body is provided with a dignified burial (respect to both the dead and the mourners) the body is Kli Hashem – vessels of God.
“Jews respect the image of God in the human body, even when the soul has departed from it. This is why we bury our dead instead of destroying the body” Rabbi Jack Riemer

  • Imitatio Dei (emulating God) - God buried Moses so therefore we bury the dead
  • Chevra Kadisha (literally translates to holy society) - preparation of the body and the burial. Everyone is treated with the same respect, body is never left alone. No mitzvot are conducted in front of the body to avoid humiliation
28
Q

The belief that death is tziduk hadin - a righteous judgement: affirmation of divine justice and mercy in the face of death

A
  • Death is viewed/ accepted as a final righteous judgement made by God - when the person will die.
  • God is the giver of life and therefore He is the only one who can take life.

It’s God’s right to give and it’s God’s right to take - “The Lord has given and the Lord has taken, blessed be the name of the Lord.” Job 1:21

Example: Kaddish

29
Q

KADDISH (mourner’s prayer)

A
  • An Arameic poem sanctifying God’s name.
  • It is recited by the mourners and there is no mention of the dead. Rather, it is an acceptance of death while reaffirming faith in divine justice.
  • The prayer is about God and praising him - nothing about the person that passed
    Praise God because we were made in the image of God, allows the soul to rise and elevate from God, in the very moment you may lose faith, you are encouraged to praise God and reckon with your lack of faith
30
Q

The belief that death is a consequence of sin

A
  • Story of the punishment of Adam and Eve after eating the forbidden fruit
  • Life ends as a result of sin, it is a form of punishment. No reference to original sin not to be viewed as punishment.
  • The implication is rather than all human beings sin and as their lives are to some extent imperfect they cannot be immortal
31
Q

Beliefs on afterlife

A
  • Is an afterlife
  • Soul is immortal
  • Soul is reincarnated / transmigration of the soul
  • Resurrection of the dead
32
Q

The belief that there is an afterlife

A
  • Death is a corridor to for the world to come, to the life after life
  • Humans belong to Olam Hazeh (this world) and to Olam Haba (the world to come) “all Israelites have a share in the world to come” Mishah Sandehrin 10:1
  • The soul’s most blissful place is to be close to God, which occurs in the Olam Haba
  • Death is a transition to another state of life, this world is an antechamber of the world to come
33
Q

The belief that the soul is immortal

A
  • The soul is not created with the body, it is not at home in the physical world and does not perish when the body does
    “The Lord God formed man from the dust of the earth. He blew into his nostrils the breath of life, and man became a living soul.” Genesis 2:7 Life is both physical (body) and spiritual (soul).
  • Soul is a portion of God, divine spark and an eternal embodiment of life
    soul is immortal, then death
  • If the soul is immortal, then death cannot be the final act.
34
Q

The belief that the soul is reincarnated / transmigration of the soul

A
  • A soul may enter a new body and begin a new life
  • Soul has unfinished work on earth and needs a certain amount of time to complete its work. This gives the soul a second chance
  • This belief can help provide a sense of comfort to those who have lost a loved one
35
Q

The belief that there will be a resurrection of the dead (Techiyat hametim)

A

Origins in Rabbinic Judaism
- “There will be a resurrection of the dead” 13th principle of faith - Rambam did not believe that there will be resurrection of the body and soul - for who? The good? Everyone? Who first?
- Resurrection will take place with the coming of the Messiah - universal peace, perfect world
- A belief exists that this is when the soul stands in judgement before God.

36
Q

Ghinom

A
  • Is soul rehabilitation
    The maximum time a soul can spend in South Catharsis is 12 months
  • Sincere teshuva can wipe the soul clean of even the most serious offence
37
Q

The relationship between Ultimate Reality and Humanity
Parental

A

Connects with
→ UR - God is immanent, just and merciful
→ N - Image of God
→ P - Obey laws, connect to God

Belief = Close, personal, intimate, loving, understanding relationship

Evidence
→”Blew into his nostrils the breath of life” Genesis 2:7
→ God is like a father personal and loving
→ has a close and intimate relationship with humanity

Action
→ Fulfilled by following the instruction to love God and express this every day.
→ Connect with and strengthen the relationship through prayer and by following God’s laws

38
Q

The relationship between Ultimate Reality and Humanity
Covenantal / master - servant

A

Connects with
→ UR - Lawgiver, just and merciful, transcendent
→ N - potential ability, free will, status and responsibility
→ P - ethical society, laws, co-creator

Belief = Formal legal relationship bound in mutual covenantal stipulations
Evidence
→ The Noahide Covenant - universal agreement between God and humanity. Given to Noah after the flood to ensure there will be no more destruction if humanity upholds God’s ethical standards
Eg; “do not steal” and “do not murder”
→ The Sinaitic Covenant - 613 mitzvot including 10 commandment given to Moses on Mt Sinai after exodus from Egypt. Eg: honour ones mother and father
→ Light to the Nations (Isaiah 42:6)

Action
→ This relationship would be strengthened by fulfilling God’s will, the practice of Ethical Monotheism such as visiting the sick, pikuach nefesh

39
Q

The relationship between Ultimate Reality and Humanity
Partnership

A

Connects with
→ UR - Creator, lawgiver
→ N - Companionship, image of God, status and responsibility status and responsibility
→ P - Procrete, co-creator, ethical society
Belief = Creator and co-creator

Evidence
→ God created humanity “In God’s image Genesis 1:27
→ God commanded humanity → “Master and rule” Genesis 1:28 , “Till and tend” Genesis 2:15
→ Have responsibility to maintain statues, work the land and care / protect it
→ Look after natural world
→ Marriage and family, bring new souls into the world Genesis 2:18 “It is not good for man to be alone”

Action
→ This relationship would be invigorated / intensified by continuing the work of creation through procreation, having a family and upholding ethical principles such as Bal Tashchit (do not destroy).

40
Q

The relationship between Humans

A

Belief
→ By virtue of being in the “Image of God”
humanity must recognise the inherent value and dignity in one another, divine spark, equality, holy

Evidence
→ Pikuach Nefesh - duty to save life
“Do not stand idly by the blood of your neighbour” Leviticus 19:1
→ Ethical conduct - The 10 commandments. The second 5 deal with the relationship between humans
“You shall not murder” - Value someones life, value the person
“You shall not commit adultery” - By extension, value your spouse, like you would yourself
“You shall not steal” - respect others material possessions / property
Value - respect, honesty, dignity, forgiveness

Action
Care for the needy, charity, hospitality, visit the sick (Bikur Cholim), comfort mourner, accompany the dead

41
Q

The relationship between Human Life and the Natural World

A

Because God is the creator, and humanity is created in the image of God, we have a role to look after the world. Because God is the lawgiver and has given us laws, we must follow them which involve looking after the world.

Belief - respect, responsibility
Is a two way r/ship - humanity is responsible for the natural world the natural world will sustain humanity

Evidence
- “fill the earth and master it” G1:28
Given authority by God to rule over the world
Humanity has dominion, control and privilege
Should improve the world

  • “till it and tend it” G2:15
    Oved (work)
  • Create, Reproduce, Cultivate, Build, Develop,
    Continue the ongoing act/process of creation
    Shomer (guard)
  • Respect, Appreciate, Conserve, Protect, Care for, Caretaker of God’s creations,
    Guard the land, ethical obligations

Bal Tashchit ‘do not destroy’
“When you lay siege to a city for a long time… do not destroy its trees” Deuteronomy 20:19
If you go to war don’t destroy trees
Trees are innocent more important than people in scenario
In other words, do not act with destructive impulse/intent.

Action
- Kashrut - Jewish ritual slaughter. Humane method of slaughtering permitted animals and poultry for food. (kill quickly, don’t cook baby in mom milk)
- Shabbat - weekly reminder of the integrity of nature and importance of giving the land a break

RELIGION AND SOCIETY (17 decks)

Brainscape helps you reach your goals faster, through stronger study habits.
© 2024 Bold Learning Solutions. Terms and Conditions