Contrasting Worldviews: Greek Philosophy and Jewish Thought

The spread of Greek philosophy and culture, especially during the time of Alexander the Great, profoundly impacted many societies, including the Jewish people. In this article, we’ll explore how this worldview influenced Jewish life and thought and how key Jewish figures responded to the challenges posed by Greek philosophy.

Let’s begin by understanding a key figure: Alexander the Great – king of Macedonia and one of the most successful military commanders in history. He played a pivotal role in the spread of Greek culture and ideas, largely due to the vast empire he built through military conquests. 

Educated by the philosopher Aristotle, Alexander was deeply influenced by Greek philosophy, science, and literature. Aristotle’s teachings instilled in him a profound respect for Greek ideals, which he sought to spread throughout the regions he conquered. 

Through these conquests, Alexander promoted a fusion of Greek and local cultures, leading to the Hellenistic period, where Greek ideas, art, architecture, and language became dominant across a vast area. While Alexander did not create Greek ideology, his role in spreading it was crucial. 

When Greek Philosophy Meets Jewish Faith: Lessons from Shimon HaTzadik

Shimon HaTzadik served as the High Priest (Cohen Gadol) during the time of Alexander the Great. He famously said in Pirkei Avot (1:2):

שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיָרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים

“Shimon HaTzadik was one of the last of the men of the great assembly. He used to say: the world stands upon three things: the Torah, the Temple service, and the practice of acts of kindness.”

It’s important to understand how Shimon HaTzadik’s words were shaped by the historical context in which he lived. During his time, Greek influence was beginning to spread across the known world, bringing with it a worldview focused on rationality, natural laws, and cause-and-effect reasoning. The Greeks believed that the world operated based on observable, measurable phenomena—everything could be understood and explained through the study of nature. 

In Jewish thought, especially in the context of Torah learning and divine service, the emphasis is on the effort, intention, and sincerity behind the action, rather than the external result. A person who dedicates themselves to Torah study but doesn’t receive recognition for it should not be concerned with seeking that recognition, as the true value lies in the effort itself, not in the outward acknowledgment. Seeking recognition is not the point if one’s focus is on genuine effort and devotion to Torah.

In contrast, Shimon HaTzadik came to teach us a different perspective. Rabbeinu Yonah explains that when it is said, “the world stands on three things,” it means that these principles are the very foundation upon which the world was created. In other words, it is through these three things that we can understand both the purpose of the world and the world itself. Instead of turning first to science for answers, our primary approach is to turn to tradition.

Regarding the Greek focus on cause and effect, Rav Shlomo Brevda writes: “If we put Greek philosophy in modern terms, we would say the world stands on more knowledge and more educational degrees. The more degrees you have, the bigger your salary. The bigger your salary, the more pleasures, vacations, and influence you gain. You become the self-made man—‘My strength and the might of my hand made me all this wealth’ (Devarim 8:17).”

Rav Brevda explains that those of us who accept the Torah understand that our situation in this world is above the laws of nature. As it says in Devarim 11:13-15: “If you obey the commandments that I enjoin upon you this day, loving your God and serving [God] with all your heart and soul, I will grant the rain for your land in season, the early rain and the late. You shall gather in your new grain and wine and oil—I will also provide grass in the fields for your cattle—and thus you shall eat your fill.” Therefore, we must understand that we don’t live solely in a physical world, but in one where Hashem is actively guiding and overseeing everything.

Antigonus Ish Socho: Preserving True Devotion Amid Greek Influence

After Shimon HaTzadik’s passing, the influence of Greek culture continued to grow, and over time, it had a stronger impact on the Jewish people. The Greeks brought with them a worldview that focused on practicality and materialism. This shift began to alter the way the Jewish people approached their faith and daily life.

Rav Brevda explains that under Greek influence, many Jews started adopting a more practical and materialistic mindset. Instead of seeing the world as sustained by spiritual principles, people began to make decisions based on immediate, worldly concerns. They started asking questions like, “What do I stand to gain from this?” or “How does this benefit me in a tangible, material way?” – precisely viewing things through a cause-and-effect lens.

In essence, they became preoccupied with their existence and livelihood, focused on survival and material success, which caused them to prioritize these over their spiritual and religious commitments. Instead of serving Hashem because it was their fundamental purpose and calling, many began to serve Hashem when it was convenient or when it aligned with their material goals—leading to a more self-interested, transactional approach to faith. Because of this shift in attitude, Antigonus Ish Socho taught (1:3):

אַנְטִיגְנוֹס אִישׁ סוֹכוֹ קִבֵּל מִשִּׁמְעוֹן הַצַּדִּיק. הוּא הָיָה אוֹמֵר, אַל תִּהְיוּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב עַל מְנָת לְקַבֵּל פְּרָס, אֶלָּא הֱווּ כַעֲבָדִים הַמְשַׁמְּשִׁין אֶת הָרַב שֶׁלֹּא עַל מְנָת לְקַבֵּל פְּרָס, וִיהִי מוֹרָא שָׁמַיִם עֲלֵיכֶם

“Antigonus a man of Socho received [the oral tradition] from Shimon the Righteous. He used to say: do not be like servants who serve the master in the expectation of receiving a reward, but be like servants who serve the master without the expectation of receiving a reward, and let the fear of Heaven be upon you.”

Antigonus wanted to preserve our divine service at the highest level—purely for the sake of Heaven, without any personal gain or reward. According to Greek thought, the outcome is what matters. For example, when one studies for an exam, no matter how much effort they put in, the outcome—whether or not they score well—is the primary measure of success. The final score, or “reward,” is what counts. 

In Jewish thought, especially in the context of Torah learning and divine service, the emphasis is on the effort, intention, and sincerity behind the action, rather than the external result. A person who dedicates themselves to Torah study but doesn’t receive recognition for it should not be concerned with seeking that recognition, as the true value lies in the effort itself, not in the outward acknowledgment. Seeking recognition is not the point if one’s focus is on genuine effort and devotion to Torah.

In conclusion, while Greek philosophy, with its focus on rationality, materialism, and cause-and-effect reasoning, had a significant influence on many societies—including the Jewish people—Jewish thought offers a different perspective. When we reflect on these contrasting worldviews, we are reminded that spiritual principles should take precedence over material concerns. The true value of our actions lies not in their external outcomes, but in how well they align with our deeper, spiritual purpose. And we must remember what that purpose is: the three things on which the world stands — the Torah, the Temple service, and acts of kindness.