The Torah and a Flat Earth: An Honest Jewish Guide to a Tough Question

Let’s be honest. You open the Torah, you read certain verses, and you can’t help but picture an ancient world with a flat, disc-like earth under a solid dome. Phrases like “the circle of the earth” (Isaiah 40:22) or descriptions of a firmament holding back cosmic waters can feel jarring to a modern reader who has seen pictures of a spherical Earth from space. Does the Torah say the earth is flat? And if it does, how do we, as modern Jews interested in a living tradition, deal with that? This is one of those tough conversations where ancient wisdom meets modern life, forcing us to ask deeper questions about how we read our most sacred texts.

The answer isn’t about ignoring science or pretending the verses say something they don’t. Instead, Jewish tradition offers a sophisticated toolbox for engaging with these texts, one that values reason, context, and meaning over rigid literalism. We’ll explore how Jewish thinkers – from the Talmudic sages to medieval philosophers to modern rabbis – have wrestled with this very issue. You’ll see that Judaism doesn’t demand you choose between faith and science. Actually, it invites you to use both to better understand the world and the divine wisdom embedded within it. This isn’t a contradiction to be feared, but an opportunity for deeper learning.

Quick Takeaways

• The Torah is not a science textbook. Jewish tradition overwhelmingly views the Torah as a guide to ethics, purpose, and our relationship with God, not as a manual of cosmology or physics.
• Literalism is not the primary Jewish approach. Rabbinic Judaism is built on interpretation, metaphor, and layered meaning. The idea that “an eye for an eye” means monetary compensation is a classic example of moving beyond the literal text.
• Ancient context matters. The Torah’s language reflects the understanding of the world at the time it was written, using a shared ancient Near Eastern cosmology of a three-tiered universe (heaven, earth, underworld). This was the common language to convey profound theological truths.
• Jewish sages debated scientific ideas. The Talmud records discussions where rabbis considered and even accepted the scientific views of their non-Jewish contemporaries over their own traditions, showing that scientific knowledge was valued and not seen as a threat.
• Faith and reason work together. Great Jewish thinkers like Maimonides (the Rambam) argued that science and philosophy are essential tools for understanding God’s creation. He famously stated he would reinterpret scripture if science ever offered definitive proof that contradicted a literal reading.
• Modern movements see science as a partner. From Orthodox to Reform, contemporary Judaism largely views science as another way to appreciate the wonders of God’s universe, not as an adversary to faith.

The “Flat Earth” Verses: Reading the Torah in its Ancient Context

When we encounter verses that seem to describe a flat earth, it’s crucial to understand them as part of an ancient cosmology. Passages in Genesis, Psalms, and Job speak of a raqia (רָקִיעַ), often translated as “firmament,” a solid dome that separates the “waters above” from the waters below (Genesis 1:7). Other texts mention the “pillars of the earth” (1 Samuel 2:8) and the “four corners of the earth” (Isaiah 11:12). This language was not unique to the ancient Hebrews; it was the standard way of describing the universe across ancient Near Eastern cultures.

To insist that these descriptions must be scientifically accurate is to misread the Torah’s purpose. The Torah isn’t trying to teach astrophysics; it’s using the scientific language of its day to make a radical theological point: that the entire cosmos – sun, moon, sky, water, and land – is the purposeful creation of a single, all-powerful God. This was a revolutionary idea in a world that worshiped these natural elements as gods themselves. The creation story’s power isn’t in its description of how the world was made, but in its assertion of Who made it and why. As the medieval sage Saadia Gaon argued, a biblical passage should be interpreted metaphorically if a literal reading contradicts reason or sensory experience.

The goal was never to freeze scientific understanding in the Bronze Age. The goal was to communicate timeless truths about meaning, purpose, and divinity in a language people could understand. The wrapping paper of ancient cosmology is not the same as the gift of theological insight inside.

Beyond Literalism: How Jewish Tradition Interprets a Talking Snake and a Flat Earth

One of the foundational principles of Rabbinic Judaism is that the Torah is not meant to be read only on a simple, literal level. This is why the Oral Torah, eventually written down in the Talmud (a central text of rabbinic Judaism), is so essential. It provides the interpretive keys to unlock deeper meanings. If the tradition can understand “an eye for an eye” as a call for monetary compensation, not physical retribution, it certainly has the tools to understand cosmological language non-literally.

Jewish thought identifies multiple layers of meaning in the text. A famous acronym for this is PaRDeS, which stands for:

• P’shat: The simple, literal meaning.
• Remez: The allegorical or hinted meaning.
• Drash: The homiletical or interpretive meaning, often connected to ethics.
• Sod: The secret or mystical meaning.

No one level invalidates the others. While the p’shat might describe a flat earth, the drash might ask: What does it mean for us to live on a foundation created by God? The sod might explore the mystical structure of the universe as a reflection of the divine. This approach allows the Torah to remain relevant and profound, even as our scientific understanding evolves. We are not forced to accept an ancient scientific model; instead, we are invited to find the timeless wisdom it was used to convey. A literal reading misses the point, much like analyzing the chemical composition of paint misses the beauty of a masterpiece.

What Did the Sages Actually Believe About Science?

It’s tempting to think of the ancient rabbis as being locked into a pre-scientific worldview, but the Talmud shows a surprising open-mindedness. The rabbis were astute observers of the natural world and engaged with the scientific knowledge of their time, particularly Greek astronomy.

A fascinating discussion in the Talmud (Tractate Pesachim 94b) captures this perfectly. The Jewish sages had a tradition that the sun travels above the firmament at night to get back to the east for sunrise. However, the non-Jewish scholars of the time argued that the sun travels underneath the earth. After considering the evidence – namely, that deep springs are warmer at night – Rabbi Yehudah HaNassi, the editor of the Mishnah (the first major work of rabbinic literature), concludes, “Their words appear more correct than ours.”

This is a monumental statement. It shows that:

1. The rabbis’ understanding of cosmology was not considered a divine, unchangeable tradition from Sinai.
2. They were willing to defer to empirical evidence and reason.
3. Science was not an enemy of faith but a partner in the pursuit of truth.

The great philosopher Maimonides (also known as Rambam, 1138-1204) built on this foundation. He saw the study of the natural world as a religious obligation, a way to know and appreciate God. For Maimonides, there could be no ultimate contradiction between the truths of science and the truths of Torah, because both originate from the same divine source. His approach was radical: if a scientific theory were proven beyond a doubt, and it contradicted a literal reading of the Torah, the Torah should be reinterpreted. This is not a lack of faith in Torah, but an immense faith that its truths are deep enough to be compatible with all other forms of knowledge.

Modern Jewish Approaches: From Two Books to Ongoing Revelation

The Orthodox Perspective: Two Books of Truth

Many in Modern Orthodoxy subscribe to a “two books” theory. God has revealed truth through two “books”: the book of Scripture (the Torah) and the book of Nature (the physical world). Since both have the same author, they cannot truly contradict each other. Apparent conflicts arise from our incomplete understanding of one or the other – either we are misinterpreting the Torah, or our scientific knowledge is not yet complete. This view allows for a full embrace of scientific findings like an ancient universe and evolution, seeing them as the *process* God used to bring the world into being. The Torah tells us *that* God created and *why*; science helps us understand *how*.

Conservative and Reform Perspectives: A Developing Tradition

Conservative and Reform Judaism tend to view revelation as an ongoing process and the Torah as a divinely inspired text written by human hands. In this view, it’s natural that the Torah reflects the scientific understanding of its time. The spiritual truths are eternal, but the scientific packaging is historical. Therefore, there is no conflict at all. The creation stories in Genesis are seen as profound theological poetry, not literal history. They teach us about the nature of God, humanity’s role in the world, and the sacred rhythm of work and rest established in the Shabbat (the Jewish Sabbath), not about geology or cosmology. Science and Judaism are seen as asking different questions: science asks “how?” while Judaism asks “why?”.

Putting This Into Practice

So, how can we bring this balanced, intellectually honest approach into our own lives when we encounter difficult texts? It’s about cultivating a mindset of curiosity rather than anxiety.

If you’re just starting: The next time you read a Torah portion that seems to contradict modern knowledge, pause and ask a different question. Instead of “Is this scientifically true?” ask, “What is this text trying to teach me about how to live a better life?” or “What does this passage reveal about God’s relationship with the world?”

To deepen your practice: Explore the writings of a Jewish thinker who wrestled with this, such as Maimonides’ Guide for the Perplexed or the works of the late Rabbi Jonathan Sacks. See how they model a faithful yet rational engagement with a challenging tradition. You dont have to agree with everything to learn from the approach.

For serious exploration: Study a single biblical passage, like the creation of the firmament in Genesis 1, with both a traditional commentary (like Rashi) and a modern, academic one. Notice how they approach the text differently and what each one illuminates. This exercise builds comfort with multiple layers of meaning.

A World of Meaning, Not of Measurement

Ultimately, the question of whether the Torah describes a flat earth is a doorway to a much deeper conversation about the nature of truth itself. Judaism teaches that the Torah is true, but its truth is not always literal. It is a blueprint for building a meaningful life and a just society. The universe the Torah describes is not primarily a physical one, but a moral and spiritual one.

To get stuck on the shape of the earth is to miss the point. The Torah is less concerned with the planet’s geometry and more with its moral direction. It teaches that this world, however it is shaped, is not a cosmic accident but a deliberate creation, infused with purpose and holiness. Wrestling with these ancient texts, questioning them, and bringing our full, modern minds to the conversation is not an act of heresy. It is one of the most traditional and authentic Jewish acts of all.

Frequently Asked Questions

Q: So, do Orthodox Jews have to believe the earth is flat?

A: Absolutely not. The vast majority of Orthodox Jews accept that the Earth is a sphere. They follow the tradition of Maimonides and others, who teach that the Torah is not a science book and that its descriptions of the natural world should be understood in the context of its theological message.

Q: Is it a sin in Judaism to question the Torah?

A: No, questioning is a core part of Jewish learning. The entire Talmud is a record of rabbis questioning, debating, and interpreting the Torah. Honest questions that come from a desire to understand are seen as a vital part of faith, not a rejection of it. The key is to ask in order to learn, not to dismiss.

Q: What does Judaism say about science in general?

A: Judaism generally holds a very positive view of science. Many Jewish thinkers see science as a method for discovering the intricate workings of God’s creation, which can lead to a greater sense of awe and reverence. The non-Orthodox movements fully embrace scientific consensus, while Orthodoxy integrates it, holding that Torah and science are two complementary paths to truth.

Q: How do phrases like “the four corners of the earth” get interpreted?

A: Much like we use them today, these are seen as poetic expressions or idioms. When we say the sun “rises” and “sets,” we aren’t making a scientific claim about a geocentric universe; we are using descriptive language. Similarly, “the four corners of the earth” is understood as a metaphor for the entire world, from all directions.

Q: Did people in the ancient world really believe the earth was flat?

A: Yes, a flat earth under a solid dome was the prevailing cosmological model in the ancient Near East, where and when the Hebrew Bible was written. The understanding of a spherical Earth became more widespread later, particularly through Greek science, and was eventually accepted by Jewish sages.