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Urban Aesthetics in Jewish Religious Law: Thoughts on the Role of Jewish Law in Urban Planning

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Geodesigning Our Future

Part of the book series: The Urban Book Series ((UBS))

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Abstract

The purpose of this article is to examine the halakhic view of maintaining a physically attractive urban environment, and to explore how the Levitical city beauty ideal has been incorporated into the planning of the modern neighbourhood of Talpiot, Jerusalem. Based on two Geodesign workshops for Talpiot, this paper examines the negotiation process for the future of Talpiot regarding green infrastructure and agriculture. Balancing the various interdependent land uses of the city as reflected in the Levite’s utopia, through Kaufman Plan up until the current Jerusalem’s planning, have been embedded in the proposed planning scenarios of Talpiot.

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Notes

  1. 1.

    These studies were republished in Shaviv (1991) [Hebrew]. Also see Rabbi B. Yashar, “Urban planning according to Torah law,” vol. 3, p. 187 (henceforth: Yashar), originally published in The Torah and the State (Hatorah vehamedina), vol. 3, pp. 59–64, 1949 [Hebrew].

  2. 2.

    Rakover (1973). See also Rakover (1993) (henceforth: Rakover) [Hebrew].

  3. 3.

    Zichel (1990) (henceforth: Responsa project).

  4. 4.

    Haifa University, 2000.

  5. 5.

    Mayim medalyo, Lifshitz College of Education, Jerusalem 2005, pp. 203–219.

  6. 6.

    Society in Jewish law and philosophy (Hakhevra behalakha u-bemakhshava), vol. 1, Jerusalem 2004 [Hebrew]; Hakhevra behalakha u-bemakhshava, vol. 2, Jerusalem 2005; Hakhevra behalakha u-bemakhshava, vol. 3, Jerusalem 2006; Hakhevra behalakha u-bemakhshava, vol. 4, Jerusalem 2008.

  7. 7.

    Al Ha’atar, 8–9, 2001, pp. 37–44 [Hebrew].

  8. 8.

    Shvilin, 1, pp. 57–59.

  9. 9.

    Tehumin, 12, pp. 472–479 (henceforth: Shaviv).

  10. 10.

    Rakover, pp. 85–93.

  11. 11.

    Flint Ashery (2015, 2018, 2020, 2022).

  12. 12.

    Yalkut Shimoni on Parshat Teruma, Exodus 26:13, 247–422. Also see Rakover, p. 93, who cites the Yalkut Shimoni midrash.

  13. 13.

    Tractate Shabbat, 133b.

  14. 14.

    Tractate Avodah Zarah, 20a.

  15. 15.

    Tractate Sukkah, 51b.

  16. 16.

    Tractate Kiddushin, 49b.

  17. 17.

    Tractate Yoma, 54b.

  18. 18.

    Tractate Megilla 6a.

  19. 19.

    Also see Recanati (2021) (henceforth: Recanati), p. 175 [Hebrew].

  20. 20.

    Tractate Brahot, 57b. Also see Stauber (2004) (henceforth: Stauber), p. 78.

  21. 21.

    The Maharal is quoted in Shaviv, p. 479, footnote 22. Shaviv’s understanding of the Maharal is that people should act in a manner that befits the place. The holier a place is, and the more it is infused with divinity, the more attention should be paid to enhancing and preserving its beauty.

  22. 22.

    Hirsch quoted in Rakover, p. 101 and Stauber, p. 81. Also see Rabbi Kadosh, “Beauty and eternity forever,” Yesha Yamenu, 36, Nisan 1993 (henceforth: Kadosh), p. 48. Kadosh points out that the Bible highlights the physical attractiveness of the Patriarchs and Matriarchs. Rebecca is described as a very beautiful maiden (Genesis 24:16); Joseph is well-built and handsome (Genesis 39:6); and David is “ruddy cheeked, bright-eyed and handsome” (I Samuel 16:12).

  23. 23.

    Recanati, p. 167, quoting Rabbi Kook’s introduction to the Song of Songs, Siddur olat re’aya, Jerusalem 1963.

  24. 24.

    Recanati, p. 167.

  25. 25.

    Recanati, p. 167, quoted from Letters of Rabbi Kook (Iggrot hare’aya) no. 158, 1908, p. 206 [Hebrew].

  26. 26.

    Recanati, p. 167, quoting Rabbi Kook’s introduction to the Song of Songs, Siddur olat re’aya, Jerusalem 1963.

  27. 27.

    Kook (1990).

  28. 28.

    Kook (2004) [Hebrew]; ibid., vol. 1, teaching 804, p. 222; ibid., vol. 8, teaching 55, p. 416.

  29. 29.

    Ein Ayah, footnote 26, Tractate Berakhot, 43, section…, p. 190, also cited in Kadosh, p. 140.

  30. 30.

    Commentary of the Malbim on the verse “Make sacral vestments for your brother Aaron…for honor and adornment (Exodus, 28:2), cited by Nechama Leibowitz in her book New Insights on the Book of Exodus (Iyunim khadashim besefer shmot), Jerusalem, 14th edition, pp. 385–386 [Hebrew]. Also see the Malbim’s commentary on Exodus 28:3, and the Ramban’s commentary on the phrase “for honor and adornment.”.

  31. 31.

    Rashi’s commentary on “sadeh” and “migrash,” Tractate Arakhin, 33b.

  32. 32.

    Ibid. Also see Rabbi Y.H. Amichai, “Planting trees and sowing seeds in Levite migrashim,” Planting in the Land of Israel (Netiyot ha’aretz) (ed. Rabbi Y. Zoldan), Torah Ve’haaretz Institute, Kfar Darom, pp. 329–339 [Hebrew]. Other approaches cited here conflict with Rashi’s interpretation, among them the contention that a migrash is 1000 cubits but a sadeh is 2000 cubits. Also see Al seder hadaf ‘Lo yakhfor,’ Tractate Bava Batra, Kollel Avreichim of Bobov, Betar Illit (henceforth: Otzar hamefarshim), 2006, pp. 194–196.

  33. 33.

    See note 30, above; Yalkut Shimoni on Parshat Masei, 35:9. Also see note 27, above; and Rabbi Ovadia of Bartenura’s commentary on the term “migrash.”.

  34. 34.

    Tractate Sotah, 27b. The Rambam interprets the term differently in his commentary on Tractate Arakhin: “Migrash—neighborhoods on the city outskirts…where shepherds and farmers live, and the sadeh on the edge of the migrash.” Also see Mishna with the Commentary of Rabbi Moshe ben Maimon (Mishna im perush rabeynu moshe ben maimon) Mosad Harav Kook, Jerusalem 1967, Seder Kodashim, Tractate Arakhin, Chap. 9, Mishna 8 [Hebrew].

  35. 35.

    Tractate Bava Batra, Chap.2, 24b.

  36. 36.

    Ibid.

  37. 37.

    Ibid.

  38. 38.

    Ibid.

  39. 39.

    Stefansky (1986) (henceforth: Stefansky) [Hebrew]. Also see Stefansky (2008) [Hebrew].

  40. 40.

    Cohen-Freue (2014) [Hebrew].

  41. 41.

    Jerusalem Talmud, Bava Batra, Chap. 2, halakha 7. Also see Rabbi Y. Reischer, Jacob’s Return (Shvut ya’akov) Part I, siman 159, Lemberg 1896–1898, 44a [Hebrew].

  42. 42.

    In the words of the Rashba, “Since the matter at stake is beauty, the townspeople cannot be lenient.” See Rashba’s Glosses on Tractate Bava Batra (Khidushei harashba al masekhet bava batra), 24b [Hebrew]. Also see Shaviv, pp. 475–477.

  43. 43.

    Book of Education (Sefer Hakhinukh), Mosad Harav Kook, Jerusalem, 1956, Mitzvah 343, p. 431 [Hebrew].

  44. 44.

    Rabbi I. Schepansky, “Commentary on the settlement of Eretz Yisrael,” Or Hamizrakh: Quarterly Dedicated to the Torah, the Jewish People and the State of Israel, vol. 35, 2 (henceforth: Schepansky), pp. 117–118., citing the Rambam’s ruling on the laws of shmitta and yovel, Chap. 13, halakha 4–5. Also see Schepansky, pp. 134–136; and Amichai (2000) [Hebrew].

  45. 45.

    Schepansky, p. 115; Responsa project, p. 93. Also see The Maggid’s Teachings on the Rambam, Laws concerning Neighbors (Hamaggid Mishna al harambam, Hilkhot shkhenim, Chap. 10, halakha 1 [Hebrew]; Herman (1990) The Problems of Eretz Yisrael as Illuminated by Our Sages (Eretz yisrael uba’ayoteha be’oram shel khakhameynu z”l) Bnei Brak, pp. 242–24 [Hebrew].

  46. 46.

    Responsa project, p. 93; Schepansky, p. 116. Also see Amichai, p. 245. In Tractate Bava Batra, the Ramban writes: It is clear to me that there is no such regulation except in the Land of Israel, whereas outside of the Land of Israel, there is no obligation to repair anything. If only it would fall apart under its inhabitants.” Cited by Shviv, pp. 476–477. Also see Anthology of Commentators (Otzar hamefarshim), 194 [Hebrew]. According to the Rama and the Tur, the law is also valid outside the Land of Israel. On this matter, see Rabbi Y.G. Edelshtin, Mimeged geresh yerakhim, study pamphlet on Tractate Bava Batra, pp. 401–402.

  47. 47.

    Yashar, pp. 187–190; Amichai, pp. 245–251.

  48. 48.

    Flint Ashery and Steinitz (2022).

  49. 49.

    Geertman and Stillwell (2020).

  50. 50.

    Goodchild (2010).

  51. 51.

    Nyerges et al. (2016).

  52. 52.

    C.R. Ashbee, Jerusalem 1920–1922, London 1922, p. 151.

  53. 53.

    Daily mail 15.7.1924.

  54. 54.

    Accounting of the Annual General Meeting.

  55. 55.

    https://www.jerusalem.muni.il/media/19583/2-statori.pdf.

  56. 56.

    https://www.jerusalem.muni.il/media/19584/3-suggested-situation.pdf.

  57. 57.

    Steinitz (2012).

  58. 58.

    Flint-Ashery and Stadler (2021).

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Acknowledgements

I wish to express my thanks to Rabbi Yehuda Zoldan and Rabbi Avigdor Burstein for their help in writing this article

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  1. Bar Ilan University, Ramat Gan, Israel

    Shlomit Flint Ashery & Yossi Katz

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  1. Shlomit Flint Ashery
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Correspondence to Shlomit Flint Ashery .

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  1. Department of Environment, Planning and Sustainability, Bar-Ilan University, Raman Gat, Israel

    Shlomit Flint Ashery

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Flint Ashery, S., Katz, Y. (2024). Urban Aesthetics in Jewish Religious Law: Thoughts on the Role of Jewish Law in Urban Planning. In: Flint Ashery, S. (eds) Geodesigning Our Future. The Urban Book Series. Springer, Cham. https://doi.org/10.1007/978-3-031-52235-2_11

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