religious studies gcse good and evil - icjs.co.uk & evil booklet .pdf · religious studies gcse...

© Immanuel College Jewish Studies | Philosophy B603

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Religious Studies GCSE

Good and Evil

a) Defining good and evil b) Is G-d good? c) Learning from G-d’s relationship with humanity 1: How humans can be good d) Learning from G-d’s relationship with humanity 2: How does evil fit in? e) The Jewish response to the problem of G-d & evil – Theodicy f) Jewish beliefs & teachings about the relationship between G-d and suffering


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Defining Good & Evil

Good 1. morally excellent; virtuous; righteous; pious: a good man. 2. satisfactory in quality, quantity, or degree: a good teacher; good health. 3. of high quality; excellent. 4. right; proper; fit: It is good that you are here. His credentials are good. 5. well-behaved: a good child. 6. kind, beneficent, or friendly: to do a good deed. 7. honourable or worthy; in good standing: a good name. Evil 1. morally wrong or bad; immoral; wicked: evil deeds; an evil life. 2. harmful; injurious: evil laws. 3. characterized or accompanied by misfortune or suffering; unfortunate;

disastrous: to be fallen on evil days. 4. due to actual or imputed bad conduct or character: an evil reputation. 5. marked by anger, irritability, irascibility, etc.: He is known for his evil disposition.


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Is G-d good?

We have described G-d as being omnibenevolent – that everything He does is good, even if we cannot see it. Therefore, ‘good’ is how we portray positive, beneficial elements for us. We are given an insight into how G-d Himself is described from a well-known passage from the Torah. Shemot (Exodus) chapter 34 describes how G-d forgave the Jewish People after Moshe’s prayers. It describes G-d’s characteristics as:

Compassionate (Caring)

Gracious (Kind)

Slow to anger

Abundant (plentiful) in Kindness and Truth.

The Preserver of kindness for thousands (of generations)

A Forgiver of accidental and deliberate sin

Accepting of true repentance. These expressions of G-d have become a formula for asking Him for forgiveness, and are said on every Chag and several times on Yom Kippur. But we also use these to describe how G-d is good.

Goodness through G-d’s actions The first time the term good is used in the Torah is at the very beginning of creation (Genesis 1:4)

י-את אלקים וירא טוב-האור, כ “And G-d saw the light, that it was good”

The Rambam in his work, The Guide for the Perplexed, explains that good comes from when something achieves the purpose it was created for. With this in mind we can understand the use of the word ‘good’ in Bereishit as follows. G-d created everything specifically in a set order. As soon as they fitted into this order, i.e. they did what they were supposed to do, G-d proclaimed it was good. We see that at after every creation the Torah states, “G-d saw that it was good.” The original creations all did what they were supposed to do, and so there was only good in the world.

Question time: Surely it would have been enough for the Torah to

state that G-d created the light. What do you think it teaches us

when the Torah states that G-d saw the light as ‘good’?


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Learning from G-d’s relationship with humanity 1: How humans can be ‘good’. Humans are supposed to be like G-d. We learn this from when it states in the Torah “And G-d created man in His own image, in the image of G-d He created him; male and female He created them.” (Bereishit 1:27) What does it mean to be made, “in the image of G-d?” Obviously humans cannot be exactly like G-d. Rather, humans are expected to behave in the way that G-d does. We are supposed to copy the characteristics of G-d as outlined above. We can also look at other areas in the Torah that outline how G-d was ‘good’ and therefore what we should try to copy. The sources below give just two examples of the different ways that G-d has acted in a good way. G-d gave a Land to His People

G-d gave the Jewish People manna in the desert

אמר ד שה-אל ה וי ממטיר הנני, מ העם ויצא; השמים-מן לחם לכם

אנסנו למען, ביומו יום-דבר ולקטו . לא-אם בתורתי הילך

4 Then said the LORD unto Moses: 'Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in My law, or not. Shemot 16:2-4

י הארץ, א -ואת יב שר נתתלך אתננה; --לאברהם וליצחק

ן את ריך, את ך אח הארץ. -ולזרע

12 and the land which I gave unto Abraham and Isaac, to you I will give it, and to your seed after you will I give the land.' Bereishit 35:10-12


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Learning from G-d’s relationship with humanity 2: So where does evil fit in? So, we understand that, from a Jewish perspective, ‘good’ means doing what you were created to do. In that sense, anything that is not human could automatically be described as good, since everything apart from humans follow a (G-d-given) natural role. So where does evil fit in? One suggestion is that the potential for doing evil is part of the world and is there in order to give our life meaning. Humans are apart from every other creation in that they have the ability to choose, otherwise known as Freedom of Choice. In order to have real free choice there needs to be the choice between right and wrong, or good and evil. By choosing good over evil (see Devarim below), we commit to G-d’s way of life and our actions will be rewarded.

This day, I call upon the heaven and the earth as witnesses [that I have warned] you: I have set before you life and death, the blessing and the curse. You shall choose life, so that you and your offspring will live;

Devarim 30:19

העדתי בכם היום את יט. השמים ואת הארץ החיים והמות נתתי לפניך הברכה

למען ובחרת בחייםוהקללה תחיה אתה וזרעך:

We see this idea demonstrated in two early episodes from the Torah. The example of Adam & Eve (Bereishit chapter 3) As we have mentioned, G-d’s initial creations were ‘good’, including humans. However, the first time we see ‘evil’ is when Adam & Eve disobeyed G-d’s command not to eat from the Tree of Knowledge – their only element of freedom of choice at the time. As soon as they disobeyed G-d, and therefore moved away from what they were supposed to do, we read that the nature of the world was changed. Instead of going straight into the Garden of Eden for ever, humans were banished into a world that was challenging and harsh. The example of Noah & the flood (Bereishit chapters 6&7) The Torah clearly states that the reason G-d decided to flood the world was that, “G-d saw the world, and it was corrupted.” The commentators explain that every living being had moved away from the original natural order and was behaving in a way that was against the wishes of G-d. As a result, G-d destroyed these living beings, saving the only righteous person at the time, and his immediate family.

Evil and the Satan In Judaism, we see that evil manifests in the form of the Satan, often translated as "challenger", "difficulty" or "distraction". The Jewish understanding of the Satan is different to the Christian concept of ‘Satan’.


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Read through the sources below to help you paint a picture of the different forms evil takes. “The Satan and the Yetzer Hara and the angel of death are One” (Talmud Bavli, Bava Batra 16a) “The evil inclination persuades man to sin in this world, and bears witness against him in the future world.” (Talmud Bavli, Sukka 52b) “On Rosh Hashana, G-d renews His creations as part of a new cycle, namely New Year…At this time the prosecutor (Satan) is prepared to accuse mankind for its sins. G-d therefore commanded us to sound the shofar in order to invoke a process of mercy, rather than one of harsh judgment. This in turn confounds the Prosecutor to such an extent that he is no longer able to accuse.” (The Way of G-d) “At the sin of the Golden Calf, Satan succeeded in worsening the Israelites’ imagination until they saw a vision of Moshe’s coffin being borne aloft by the angels.” (Talmud Bavli, Shabbat 89a)

Question Time:

What are the different names of the Satan?

What is the purpose of the Satan?

How does the Jewish view of the Satan help us understand the

nature of evil in Judaism?


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The Jewish response to the problem of G-d & evil – Theodicy. We can explain that sinning is a result of temptation (from the Satan) and is often an act that can be referred to as immoral. Evil is the result of a sinful act. We have also established that Judaism believes that both good and evil are part of G-d’s plan, to allow humans the opportunity to choose the correct path. We are commanded to choose good and should try our best to imitate G-d’s actions in order to be as good as possible. But the very concept that evil is part and parcel of G-d’s world is a difficult idea to understand, given that we believe G-d’s characteristics are good and that we have to try to copy Him. One of religion’s oldest and hardest difficulties is the problem of evil & G-d or Theodicy. To start with, it is helpful to break down the types of evil found in the world: Different types of evil • Natural evil - events that have nothing to do with humans, but are which are to do with the way the world is naturally. • Moral evil - events caused by humans acting in a way that is considered morally wrong. Here is a list of natural and moral evils. Sort them in to the two types:

But, whether we are dealing with natural or moral evil, there is one BIG

philosophical problem that we must deal with…

Either G-d cannot stop evil or He will not. If He cannot, then He is not Omnipotent.

If He will not, then He is not Omnibenevolent.

Summarise this problem in your own words The Emeritus Chief Rabbi, Lord Sacks helps us understand this problem and suggests two approaches to why there is evil and suffering in the world.

Earthquake Murder Bullying Jealousy Tsunami Holocaust Pollution War Crimes


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We (Jews) find no difficulty in attributing evil to G-d. Indeed we insist on it. “I form the light, and create darkness. I make peace, and create evil: I, the Lord, do all these things.” [quote from Isaiah 45:7] Why then was evil necessary? Why did G-d create it? It follows from two premises: Man’s freedom, and G-d’s justice. So, Lord Sacks says that evil comes from, or is at least allowed by, G-d. Lord Sacks also says two reasons why this happens. Explain the reasons in your own words: Reason 1 – Man’s Freedom Reason 2 – G-d’s justice The reasons above are two of the many different approaches to the problem of evil. The Mishna below gives a very different response. “It is not in our power to explain either the prosperity of the wicked or the sufferings of the righteous.” (Pirkei Avot 4:15) According to the Mishna how do we explain evil and suffering in the world? The final approach that we will learn about explaining why there is evil and suffering in the world is an extension of the idea of G-d’s Justice. Often evil and suffering are sent as a punishment from G-d. For example, the Talmud teaches that the destruction of the Beit Hamikdash was a result of ‘sinat chinam’ (baseless hatred) and the death of Rabbi Akiva’s students was a direct result of their behaviour. Whilst this seems harsh, it follows our belief in reward and punishment. Look at the 2nd paragraph of the Shema regarding reward and punishment. So, to recap, we have learned about four approaches to why there is evil in the world:

Allowing Man’s Freedom of choice

G-d’s Justice

Only G-d knows

Reward & Punishment

These four approaches to evil and suffering in the world can help us digest and come to terms with some of the most difficult tragedies that befall us, both on a national and individual level.


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Jewish Beliefs & Teachings on the relationship between G-d & Suffering Let us start with an inspiring story - How Stephen Sutton raised £3m for Teenage Cancer Trust Born on 16 December 1994, Stephen went to school in his hometown of Burntwood, Staffordshire. A talented sportsman, he played football for Walsall youth team and competed for his county at cross country running. Despite having to go through chemotherapy during his exams, Stephen gained five A* GCSES, four As and two distinctions, at Chase Terrace Technology College. He had planned a career as a doctor and had interviews at Cambridge University to study medicine. He withdrew his university applications after finding out his cancer was incurable. Head teacher Stuart Jones said "Stephen is the most amazing person I've ever met, let alone student. "It's made lots of young people at the school think quite differently about the sorts of decisions they're making and how they can make the best of their opportunities." On learning of his terminal cancer diagnosis, Stephen Sutton was determined not to become a "sob story". Instead of cursing his misfortune, the teenager drew up a bucket list of 46 things to do before he died, including playing drums in front of a huge crowd, getting a tattoo, skydiving and - most significantly - raising £10,000 for the Teenage Cancer Trust. That fundraising figure now stands at more than £5m, fuelled by campaigns on social networks and the backing of celebrities. What began as a tumour in Stephen's bowel, diagnosed in September 2010, quickly spread to his knee and then to his lungs and liver. In just over three years, he underwent seven major operations and four different regimes of chemotherapy and radiotherapy. But it was the picture of him giving a thumbs-up and posting a goodbye message on Facebook in April 2014 that prompted people from around the world to donate to his cause. More than 182,500 individual donations have since been made on his Just Giving page. Comedian Jason Manford became an unofficial spokesman for Stephen's campaign after visiting him in hospital. He launched the campaign #thumbsupforStephen, asking people to share selfies of themselves promoting it. Manford described him as an "inspirational boy". "He said life should be measured not by time but achievements. That is a great philosophy for life and I've been staggered by Stephen's dedication to raising money for the Teenage Cancer Trust," said the comedian.


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Stephen said he wanted to put the "fun in fundraising" and so set about ticking off the items. He went crowd surfing in a rubber dinghy at a gig by one of his favourite bands, the Cancer Bats, at Wolverhampton Civic Hall. He went skydiving in August 2013 and played the drums in front of 90,000 people before the Uefa Champions League final at Wembley in May 2013, among many other personal targets. He broke a world record getting the most people to make a "heart-shaped hand gesture". But his greatest achievement will be raising the money for the Teenage Cancer Trust, which the charity has said is being used to provide expert help and support at specialist units across the country. In a Facebook message, Stephen said he was overwhelmed by the support he had received. He said: "To see people come together for the cause recently in the way they have is incredibly touching and heart-warming. "Thank you from me, and also thank you from every young cancer patient in the future who will benefit invaluably from the money raised." His story can be viewed at http://stephensstory.co.uk/ Explain two ways that demonstrate how Stephen coped with suffering: So… what advice does Judaism give for coping with suffering. Read the sources below and answer the questions that follow. Coping with Suffering through Acceptance and Prayer Babylonian Talmud Tractate Brachot Pages 60b-61a List three ways that Rabbi Akiva suffered. How did Rabbi Akiva cope with the suffering? Mishna Tractate Brachot 9:5

It was taught in the name of Rabbi Akiva: A man should always accustom himself to say, “Whatever G-d does is for good.” Once, while Rabbi Akiva was travelling, he came to a certain town and looked for lodgings but everywhere refused. He said, “Whatever G-d does is for good,” and went and spent the night in a field. He had with him a rooster, a donkey, and a lamp. A wind came and blew out the candles, a cat came and ate the rooster, and a lion came and ate the donkey. He said, “Whatever G-d does is for good.” The same night some soldiers came and carried off the inhabitants of the town. Rabbi Akiva said to his companions, “Did I not say to say, ‘Whatever G-d does is for good.’”

A person is obligated to bless G-d for the evil that befalls him just as he blesses Him for the good.

http://stephensstory.co.uk/


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Why do you think the Mishna teaches us to bless G-d for evil and suffering? How does this help us cope with suffering? How can prayer help someone cope with suffering?

Rava – although some say it was Rav Chisda – said: If a person sees that he is experiencing suffering, he should investigate his deeds as it says, “let us search and examine our ways, and return to G-d” (Eichah 3:40). If he examined and did not find anything, he should attribute [his suffering] to lack of Torah study, as it says “fortunate is the man who God afflicts, and whom You teach from Your Torah” (Tehillim 94:12). And if he did not believe that he did not study Torah sufficiently, it can be assumed that [his suffering] is “afflictions of love” as it says “for God rebukes the one He loves” (Mishlei 3:12)

Talmud Bavli, Brachot 5a “Human hearts and minds are incapable of grasping what took place here; no expression can encompass it because natural human feelings are too limited to be able to feel a pain as awesomely intense as this. Only dumb silence – as in the statement "Aharon kept silent" [Vayikra 10:3] – can indicate the depth of the anguish in our hearts better than any words, for no expression is appropriate to this tragedy.” Extract from the Netivot Shalom, Kuntres Ha-harugah Alekha,

Briefly summarise the different approaches to suffering found in these sources

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