Judaism

Read the two responses to the question 'Is the idea of covenant in Judaism universal?'

Discuss why response A is a non-evaluative answer while response B is an evaluative answer.

Response A

Some argue that the covenant in Judaism is universal meaning that anyone can be part of it.

In Genesis God made a covenant between Adam and Eve when they were created but they did not do as they were told. Also Noah was saved with his family from the flood.

Others say that the covenant in Judaism is not universal. Abraham was called by God and God promised him many descendants. They were given the sign of circumcision as a symbol of this covenant agreement. Abraham also was so close to God that God asked him to make a sacrifice of his son.

In conclusion I think the covenant is just for Judaism as no-one else really practices the things associated with it today. It is also very religious and not relevant to those who are not religious.

Response B

It can be argued that the idea of covenant in Judaism is universal because there are two early versions of a covenant relationship that demonstrate this, namely, those made between God and Adam, and, between God and Noah. Although some may suggest that, in both cases, they failed because the people of the world turned from God and sinned, the point is that they demonstrate the opportunity for all to take part. Therefore, it could be suggested that the covenant in its original forms were intended to be universal; in addition, we can argue that these can be seen as the ‘ideal’ for covenant.

Despite this, the covenant with Abraham is unique, as for the first time there was to be a covenant with a particular group of people; whilst this can be argued to be a continuation of the covenant theme by some, it can be suggested that the terms of the covenant can be interpreted in such a way that the covenant with Abraham was not universal, but was created for the nation of Israel alone.

It is clear that God promised Abraham that he would be the father of a great nation, offering blessing to his descendants. It is also evident from the outward sign of this covenant in the form of circumcision, that it is the first commandment specific to the Jewish people. This, then, appears to be suggesting that it is quite specific to the Jewish people, and doesn’t imply that this is to be a practice that is universal. This is certainly the strongest indication yet that the covenant is exclusive to Judaism and not universal.

Overall, whilst it could be argued that the covenant is universal in its outlook when considering agreements made between Adam and Noah, this is doubtful in light of the covenant between God and Abraham. However, at a closer look we can argue that it is not determined simply by this one understanding of covenant agreement alone and this is the crucial aspect of the argument. There are other ways of seeing the covenant between God and Abraham; indeed, could we not interpret the reference to Abraham promise from God to ‘all peoples on earth’, as referring to mankind in general rather than solely to the Jewish community?