The term Covenant refers to an agreement between two or more parties coming together to make a contract based on promises, privileges and responsibilities. However, in a religious and theological context, it is essentially a relationship between God and His people. While there are blessings that come with the relationship, there are also penalties if the relationship is broken. Judaism is considered to be the expression of the Covenant that was established by God and given to the Israelites. This understanding of the Covenant, being about relationships between God and His people, is particularly expressed through the practice of marriage and the teachings of environmental ethics. In both aspects, it is evident that:
“At its heart the Covenant is not about commandments, it is about relationships; it is about how to live in a right relationship with each other and God.”
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Jewish marriage is a relationship between a man, a woman and God which mirrors the Covenant. Husband and wife become one flesh through marriage, being physically and spiritually united. God is actively present in the marriage relationship satisfying the union. In order to live in a right relationship with each other and God, in marriage the couple must oblige to care for one another both physically and spiritually, resolve conflicts, honour the Covenant, honour partners as you would honour God and make sacrifices. The Covenant shapes the lived expression of marriage in Jewish culture, as obedience to God's love translates into love for marital partners.
In Jewish marriage procreation is seen as fulfilling the wish of God. Sexual intercourse is a means of attaining holiness as God commands that people be ‘fruitful and multiply’ (Genesis 1:28). Marriage is focused around love, companionship, and intimacy. The creation of marriage serves a purpose, to satisfy the scriptures which state that ‘It is not good that man should be alone’ (Genesis 2:18). Human beings are relational creatures made for relationships with one another. It is believed that adherents are most fully human when they are in a relationship. Marriage indicates the beginning of a new family where the couple is encouraged to expand the Jewish community. In marriage, individuals make a public commitment to faith and to a companion for life who they will share many happy moments with. Individuals will feel personal happiness for they have made a partner to share their lives with, providing companionship and comfort.
At its heart the Covenant is understood to be “not about commandments,” rather about “relationships with each other and God.” Marriage being expressed as a relationship with God is evident through the following idea. If God is the creator of man and woman, including their relationship, and if their creation is inherently good, with marriage being considered a blessing, then God becomes the conscious partner in their marriage relationship. Marriage is seen as a relationship between two spouses and God. The presence of God acting as a conscious and silent partner in the couple’s bond enriches their relationship with sanctity and bestows in them a solemn commitment to one another and God. Fulfilling the belief that the Covenant is not only about Commandments but also about relationships with others and God, as the ideal Jewish marriage is a triangle composed of a man, woman and God their Creator. Therefore the understanding of the Covenant being about relationships and how to live in a right relationship with each other and God is expressed through marriage.
Jewish people believe that God is the creator of the world and all life (Genesis 1:1). They believe that God gave them a special responsibility in being required to care for creation. To act as a guard to God’s creation and to use its resources correctly. This is known as stewardship. Some people interpret this idea as being given total power over the Earth. However, Jewish people believe that humans should ensure that the environment is not treated in a negative way by acting responsibly. ‘You shall not pollute the land in which you live’ (Numbers 35:33) reminds humans that they must work within creation and look after it by creating relationships. The Covenant shapes the lived expression of environmental ethics in Jewish culture, as God has given humans the obligation to build relationships with and take care of the world and its environment.
Jewish environmental ethics is guided by three main principles that God gives to humanity to take care of the Earth. Tikkun Olam, meaning to ‘repair the world’, which expresses the Jewish desire to encourage harmony in the world. Bal Tashchit, meaning ‘do not waste’, acting as a call for humanity to reduce its consumption of natural resources and Shmita which is a halachic principle from the law of the Torah that requires Jewish farmers to allow their land to lie fallow every 7 years (Leviticus 25:1). The principle is about restoring the land. This is in line with the responsibility God gives humanity in Genesis to care for the Earth, not just take from it. These three principles become the guide for individuals on how to live out a right relationship with others and God.
The ethical principles are all aimed towards the same common goal which is to improve the world, to allow adherents to build relationships with one another and with the natural environment, bringing the world and the human race closer to the harmonious state in which it was created. Proving that at its heart the Covenant is understood to be “not about commandments,” rather about building relationships and “how to live in a right relationship with each other and God.” Environmental ethics allows adherents to build better connections with God the Creator as through showing a concern towards environmental issues demonstrates how human beings have responded to the notion of taking care of the environment reflective of their relationship with the Creator. Jewish people learn that the environment is God’s gift to everyone, and that they have a responsibility towards taking care of God’s creation, which in turn allows them to fulfill the Covenant (Leviticus 19:9). This is the case as through the selfless act of looking after the planet, the Jewish people build a better relationship with one another as they are working together towards a common goal and ultimately allows them to have a closer bond and relationship with God, by looking after and taking care of His creations. The principles involved in environmental ethics become the guide for individuals on how to live out a right relationship with others and God.
Therefore, it is evident that the understanding of the Covenant is not just about commandments. It is rather about a deeper underlying relationship and how to live in a right relationship with God. This is expressed through the practice of Jewish marriage and the ethical teachings that relate to the environment. It is through these that the true meaning and understanding of the Covenant is revealed to adherents.
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