Religion - Overview
Judaism is the religious
culture of the Jewish people. It is one of the first recorded
monotheistic faiths and one of the oldest religious traditions still
practiced today. The tenets and history of Judaism are the major part of
the foundation of other Abrahamic religions, including Christianity and
Islam. For all of these reasons, Judaism has been a major force in
shaping the world.
Introduction
Judaism does not easily fit into common western categories, such as
religion, race, ethnicity, or culture. This is because Jews understand
Judaism in terms of its 4,000-year history. During this time, Jews have
experienced slavery, anarchic self-government, theocratic
self-government, conquest, occupation, and exile; they have been in
contact, and have been influenced by ancient Egyptian, Babylonian,
Persian, and Hellenic cultures, as well as modern movements such as the
Enlightenment (see Haskalah) and the rise of nationalism. Thus, Daniel
Boyarin has argued that "Jewishness disrupts the very categories of
identity, because it is not national, not genealogical, not religious,
but all of these, in dialectical tension."
According to both traditional Jews and critical historical scholars, a
number of qualities distinguish Judaism from the other religions that
existed when it first emerged. The first characteristic is monotheism.
This notion is derived directly from the Torah (the Hebrew Bible) where
God makes it part of the Ten Commandments: "...I am the Lord your God.
Do not have any other gods before Me. Do not represent [such] gods by
any carved statue or picture of anything in the heaven above, on the
earth below, or in the water below the land. Do not bow down to [such
gods] or worship them. I am God your Lord, a God who demands exclusive
worship". [1]
The Jewish understanding of this is that:
1. "I am the Lord your God who brought you out of the land of Egypt..."
The belief in the existence of God, that God exists for all time, that
God is the sole creator of all that exists, that God determines the
course of events in this world. This is the foundation of Judaism. To
turn from these beliefs is to deny God and the essence of Judaism.
2. "You shall have no other gods besides Me...Do not make a sculpted
image or any likeness of what is in the heavens above..." One is
required to believe in God and God alone. This prohibits belief in or
worship of any additional deities, gods, spirits or incarnations. To
deny the uniqueness of God, is to deny all that is written in the Torah.
It is also a prohibition against making or possessing objects that one
or other may bow down to or serve such as crucifixes, and any forms of
paintings or artistic representations of God. One must not bow down to
or serve any being or object but God. [2]
The significance of this idea lies in that Judaism holds that an
omniscient and omnipotent God created humankind as recorded in the Book
of Genesis, in the Creation according to Genesis starting with the very
first verse of Genesis 1:1: "In the beginning God created the heavens
and the earth." While in polytheistic religions, the gods are limited by
the preoccupation of personal desires irrelevant to humankind, by
limited powers, and by the interference of other powers, in Judaism, God
is unlimited and fully available to care for Creation.
Second, the Torah (i.e., The Hebrew Bible) specifies a number of laws,
known as the 613 mitzvot, to be followed by the Children of Israel.
Other religions at the time were characterized by temples in which
priests would worship their gods through sacrifice. The Children of
Israel similarly had a Temple in Jerusalem, a caste of priests, and made
sacrifices — but these were not the sole means of worshiping God.
As a matter of practical worship (in comparison to other religions)
Judaism seeks to elevate everyday life to the level of the ancient
Temples' worship by worshipping God through the spectrum of daily
activites and actions. It has traditionally maintained that this is how
the individual would merit rewards in the afterlife, called gan eden
(Hebrew: "Garden of Eden") or olam haba ("World to Come").
Religious view of the development of Judaism
According to Orthodox Judaism and most religious Jews, the Biblical
patriarch Abraham was the first Jew. Rabbinic literature records that he
was the first to reject idolatry and preach monotheism. As a result, God
promised he would have children. His first child was Ishmael and then he
had Isaac, who God said would carry on his work and inherit the Land of
Israel (then called Canaan), after having been exiled and redeemed. God
sent the patriarch Jacob and his children to Egypt; after they
eventually became enslaved, God sent Moses to redeem the Israelites from
slavery. After the Exodus from Egypt, God led them to Mount Sinai and
gave them the Torah, and eventually brought them to the land of Israel.
God set the descendants of Aaron, Moses' brother, to be a priestly class
within the Israelite community. They first officiated in the tabernacle
(a portable house of worship), and later their descendants were in
charge of worship in the Temple in Jerusalem.
Once the Jews had settled in the land of Israel, the tabernacle was
planted in the city of Shiloh for over 300 years during which time God
provided great men, and occasionally women, to rally the nation against
attacking enemies, some of which were sent by God as a punishment for
the sins of the people. This is described in the Book of Joshua and the
Book of Judges. As time went on, the spiritual level of the nation
declined to the point that God allowed the Philistines to capture the
tabernacle in Shiloh.
The people of Israel then told Samuel the prophet that they had reached
the point where they needed a permanent king like other nations had, and
described in the Books of Samuel. God knew this was not best for the
Jews, but acceded to this request and had Samuel appoint Saul, a great
but very humble man, to be their king. When the people pressured Saul
into going against a command conveyed to him by Samuel, God told Samuel
to appoint David in his stead.
Once David was established as king, he told the prophet Nathan that he
would like to build a permanent temple. As a reward for his actions, God
promised David that he would allow his son to build the temple and the
throne would never depart from his children. David himself was not
allowed to build the temple because he had been involved in many wars,
making it inappropriate for him to build a temple representing peace. As
a result, it was David's son Solomon who built the first permanent
temple according to God's will, in Jerusalem. This era is described in
the Books of Kings.
After Solomon's death, the kingdom was split into the two kingdoms of
Israel and Judah. Israel had a number of kings, but after a few hundred
years God allowed Assyria to conquer Israel and exile its people because
of the rampant idolatry in the kingdom. The southern kingdom of Judah,
whose capital was Jerusalem, home of the Temple, remained under the
rulership of the house of David. However, as in the north, idolatry
increased to the point that God allowed Babylonia to conquer it, destroy
the Temple which had stood for 410 years and exile its people to
Babylonia, with the promise that they would be redeemed after seventy
years. These events are recorded in the Book of Isaiah and the Book of
Jeremiah.
After seventy years the Jews were allowed back into Israel under the
leadership of Ezra, and the Temple was rebuilt, as recorded in the Book
of Ezra and the Book of Nehemiah. The Second Temple stood for 420 years
after which it was destroyed by the Roman general (later emperor) Titus.
This is the state in which it is to remain until a descendant of David
arises to restore the glory of Israel (the current existence of the
Islamic Dome of the Rock is not relevant to the rabbinical view.)
The Torah given on Mount Sinai was summarized in the five books of
Moses. Together with the books of the prophets it is called the Written
Torah. The details and interpretation of the law, which are called the
Oral Torah or oral law were originally unwritten. However as the
persecutions of the Jews increased and the details were in danger of
being forgotten, rabbinic tradition holds that these oral laws were
recorded in the Mishnah, and the Talmud, as well as other holy books.
Critical historical view of the development of Judaism
Although monotheism is fundamental to Rabbinic Judaism, according to
many critical Bible scholars the Torah often implies that the early
Israelites accepted the existence of other gods. However, they viewed
their God as the Creator and the one that mankind was morally bound to
worship alone. But by the Hellenic period most Jews had come to believe
that their God was the only God (and thus, the God of everyone), and
that the record of His revelation (the Torah) contained within it
universal truths. This attitude may reflect growing Gentile interest in
Judaism (some Greeks and Romans considered the Jews a most
"philosophical" people because of their belief in a God that cannot be
represented visually), and growing Jewish interest in Greek philosophy,
which sought to establish universal truths.
Jews began to grapple with the tension between the particularism of
their claim that only Jews were required to obey the Torah, and the
universalism of their claim that the Torah contained universal truths.
The result is a set of beliefs and practices concerning both identity,
ethics, one's relation to nature, and one's relation to God, that
privilege "difference" — the difference between Jews and non-Jews; the
differences between locally variable ways of practicing Judaism; a close
attention to different meanings of words when interpreting texts;
attempts to encode different points of view within texts, and a relative
indifference to creed and dogma.
The subject of the Hebrew Bible is an account of the Israelites' (also
called Hebrews) relationship with God as reflected in their history from
the beginning of time until the building of the Second Temple (ca. 350
BCE). This relationship is generally portrayed as contentious, as Jews
struggle between their faith in God and their attraction for other gods,
and as some Jews (most notably and directly, Abraham, Jacob -- later
known as Israel—and Moses) struggle with God. Modern scholars also
suggest that the Torah consists of a variety of inconsistent texts that
were edited together in a way that calls attention to divergent accounts
(see Documentary hypothesis).
Religious doctrine and Principles of Faith
While Judaism has always affirmed a number of Jewish principles of
faith, it has never developed a fully binding "catechism". It is
difficult to generalize about Jewish theology because Judaism is
non-creedal; that is, there is no agreed-upon dogma (set of orthodox
beliefs) that most Jews believed were required of Jews. While individual
Jewish rabbis, or sometimes entire groups, at times agreed upon a firm
dogma, other rabbis and groups disagreed. With no central agreed-upon
authority, no one formulation of Jewish principles of faith could take
precedence over any other.
This approach to religious doctrine dates back at least two thousand
years. For example, the ancient historian Josephus emphasized practices
and traditions rather than beliefs when he describes the characteristics
of an apostate (a Jew who does not follow traditional customs) and the
requirements for conversion to Judaism (circumcision, and adherence to
traditional customs). Despite the above, in Orthodox Judaism some
principles (e.g., the Divine origin of the Torah) are considered
important enough that public rebellion against them can put one in the
category of "apikoros" (heretic).
Over the centuries, a number of clear formulations of Jewish principles
of faith have appeared; most of them have much in common, yet they
differ in certain details. A comparison of them demonstrates a wide
array of tolerance for varying theological perspectives. Generally,
however, the thirteen principles of faith expressed by Maimonides are
considered authorative descriptions of Jewish beliefs:
* God is one - Judaism is based on strict unitarian monotheism, the
belief in one God, the eternal creator of the universe and the source of
morality. The idea of God as a duality or trinity is heretical for Jews
to hold; it is considered akin to polytheism.
* God is all powerful (omnipotent), as well as all knowing (omniscient).
The different names of God are ways to express different aspects of
God's presence in the world. See the entry on Names of God in Judaism.
* God is non-physical, non-corporeal, and eternal. All statements in the
Hebrew Bible and in rabbinic literature which use anthropomorphism are
held to be linguistic conceits or metaphors, as it would otherwise be
impossible to talk about God.
* To God alone may one offer prayer. Any belief that an intermediary
between man and God could be used, whether necessary or even optional,
has traditionally been considered heretical.
* The Hebrew Bible, and much of the beliefs described in the Mishnah and
Talmud, are held to be the product of divine revelation. How revelation
works, and what precisely one means when one says that a book is
"divine", has always been a matter of some dispute. Different
understandings of this subject exist among Jews.
* The words of the prophets are true.
* Moses was the chief of all prophets.
* The Torah (five books of Moses) is the primary text of Judaism.
* God will reward those who observe His commandments, and punish those
who violate them.
* God chose the Jewish people to be in a unique covenant with Him; see
Jews as a chosen people.
* The messianic age: There will be a moshiach (Jewish Messiah), or
perhaps a messianic era.
* The soul is pure at birth. People are born with a yetzer ha'tov, a
tendency to do good, and with a yetzer ha'ra, a tendency to do bad.
Thus, human beings have free will and can choose the path in life that
they will take.
* People can atone for sins through words and deeds, and without
intermediaries. The liturgy of the Days of Awe (Rosh Hashanah and Yom
Kippur) states that prayer, repentance and tzedakah (dutiful giving of
charity) atone for sin. Atonement is deemed only meaningful if
accompanied by sincere decision to cease unacceptable actions, and then
only if appropriate amends to others are honestly undertaken. It covers
wrongdoings by which a person has fallen short of divine wishes in his
daily life, and thus there is always a "way back" to God. In Judaism,
sin is more considered in terms of a wrongful action, contravening
divine commandment to live a holy life, than wrongful thought. A more
detailed discussion of the Jewish view of sin is available in the entry
on sin.
The traditional Jewish bookshelf
Jews are often called the "People of the Book," and Judaism has an
age-old intellectual tradition focusing on text-based Torah study. The
following is a basic, structured list of the central works of Jewish
practice and thought. For more detail, see Rabbinic literature.
* The Tanakh (Hebrew Bible) and Jewish bible study, which include:
o Mesorah
o Targum
o Jewish Biblical exegesis (also see Midrash below)
* Works of the Talmudic Era (classic rabbinic literature)
o The Mishnah and its commentaries.
o The Tosefta and the minor tractates.
o The Talmud:
+ The Jerusalem Talmud and its commentaries.
+ The Babylonian Talmud and its commentaries.
o Midrashic Literature:
+ Halakhic Midrash
+ Aggadic Midrash
* Halakhic literature
o The Major Codes of Jewish Law and Custom
+ The Mishneh Torah and its commentaries.
+ The Tur and its commentaries.
+ The Shulhan Arukh and its commentaries.
o Other books on Jewish Law and Custom
o The Responsa literature
* Jewish Thought and Ethics
o Jewish philosophy
o Kabbalah
o Hasidic works
o Jewish ethics and the Mussar Movement
* The Siddur and Jewish liturgy
* Piyyut (Classical Jewish poetry)
Jewish Law and interpretation
The basis of Jewish law and tradition ("halakha") is the Torah (the five
books of Moses). According to rabbinic tradition there are 613
commandments in the Torah. Some of these laws are directed only to men
or to women, some only to the ancient priestly groups, the Kohanim and
Leviyim (members of the tribe of Levi), some only to those who practice
farming within the land of Israel. Many laws were only applicable when
the Temple in Jerusalem existed, and fewer than 300 of these
commandments are still applicable today.
While there have been Jewish groups which claimed to be based on the
written text of the Torah alone (e.g., the Sadducees, and the Karaites),
most Jews believed in what they call the oral law. These oral traditions
were transmitted by the Pharisee sect of ancient Judaism, and were
latter recorded in written form and expanded upon by the rabbis.
Rabbinic Judaism has always held that the books of the Tanakh (called
the written law) have always been transmitted in parallel with an oral
tradition. To justify this viewpoint, Jews point to the text of the
Torah, where many words are left undefined, and many procedures
mentioned without explanation or instructions; this, they argue, means
that the reader is assumed to be familiar with the details from other,
i.e., oral, sources. This parallel set of material was originally
transmitted orally, and came to be known as "the oral law".
By the time of Rabbi Judah Ha-Nasi (200 CE), after the destruction of
Jerusalem, much of this material was edited together into the Mishnah.
Over the next four centuries this law underwent discussion and debate in
both of the world's major Jewish communities (in Israel and Babylon),
and the commentaries on the Mishnah from each of these communities
eventually came to be edited together into compilations known as the two
Talmuds. These have been expounded by commentaries of various Torah
scholars during the ages.
Halakha, the rabbinic Jewish way of life, then, is based on a combined
reading of the Torah, and the oral tradition - the Mishnah, the halakhic
Midrash, the Talmud and its commentaries. The Halakha has developed
slowly, through a precedent-based system. The literature of questions to
rabbis, and their considered answers, is referred to as responsa (in
Hebrew, Sheelot U-Teshuvot.) Over time, as practices develop, codes of
Jewish law are written that are based on the responsa; the most
important code, the Shulkhan Arukh, largely determines Jewish religious
practice up to today.
What makes a person Jewish?
According to Jewish law, someone is considered to be a Jew if he or she
was born of a Jewish mother or converted in accord with Jewish Law.
(Recently, the American Reform and Reconstructionist movements have
included those born of Jewish fathers and gentile mothers, if the
children are raised practicing Judaism only.) All mainstream forms of
Judaism today are open to sincere converts.
A Jew who ceases to practice Judaism is still considered a Jew, as is a
Jew who does not accept Jewish principles of faith and becomes an
agnostic or an atheist; so too with a Jew who converts to another
religion. However, in the latter case, the person loses standing as a
member of the Jewish community and becomes known as an apostate. In the
past, family and friends were said to often formally mourn for the
person, though this is rarely done today.
The question of what determines Jewish identity was given new impetus
when, in the 1950s, David ben Gurion requested opinions on mihu Yehudi
("who is a Jew") from Jewish religious authorities and intellectuals
worldwide. The question is far from settled and occasionally resurfaces
in Israeli politics.
Jewish philosophy
Jewish philosophy refers to the conjunction between serious study of
philosophy and Jewish theology. Early Jewish philosophy was influenced
by the philosophy of Plato, Aristotle, and Islamic philosophy. Major
Jewish philosophers include Solomon ibn Gabirol, Saadia Gaon, Maimonides,
and Gersonides. Major changes occurred in response to the Enlightenment
(late 1700s to early 1800s) leading to the post-Enlightenment Jewish
philosophers, and then modern Jewish philosophers such as Martin Buber,
Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, Will Herberg,
Emmanuel Levinas, Richard Rubenstein, Emil Fackenheim, and Joseph
Soloveitchik.
Jewish denominations
Over the past two centuries the Jewish community has divided into a
number of Jewish denominations; each has a different understanding of
what principles of belief a Jew should hold, and how one should live as
a Jew. Unlike Christian denominations, these doctrinal differences have
not fundamentally split Jewish denominations, which continue to overlap
on many issues. It would not be unusual for a Conservative Jew to attend
either an Orthodox or Reform synagogue, for example.
* Orthodox Judaism holds that the Torah was written by God and dictated
to Moses, and that the laws within it are binding and unchanging.
Orthodox Jews generally consider a 16th century CE law code, the
Shulkhan Arukh, to be the definitive codification of Jewish law, and
assert a continuity between pre-Enlightenment Judaism and modern-day
Orthodox Judaism. Orthodox Judaism consists of Modern Orthodox Judaism
and Haredi Judaism. Hasidic Judaism is a sub-set of Haredi Judaism. Most
of Orthodox Judaism holds to one particular form of Jewish theology,
based on Maimonides' 13 principles of Jewish faith.
* Reform Judaism (outside of the US also known as Progressive Judaism,
and in the UK as Liberal Judaism) originally formed in Germany in
response to the Enlightenment. Reform Judaism initially defined Judaism
as a religion, rather than as a race or culture; rejected the ritual
prescriptions and proscriptions of the Torah; and emphasized the ethical
call of the Prophets. Reform Judaism developed a prayer service in the
vernacular and emphasized decorum during services. Today, many Reform
congregations have returned to Hebrew prayers and encourage some degree
of legal observance.
* Conservative Judaism. Outside of the US it is known as Masorti (Hebrew
for "Traditional") Judaism. "Masorti" is its official title in the State
of Israel as well, although most Israelis use the word in a more general
sense (see below). Conservative Judaism formed in the United States in
the late 1800s through the fusion of two distinct groups: former Reform
Jews who were alienated by that movement's emphatic rejection of Jewish
law, and former Orthodox Jews who had rejected belief in the "oral law"
(which claims continuity between God's revelation at Sinai and Jewish
law as codified in the Shulkhan Arukh) in favor of the critical study of
Jewish texts and history. Conservative Jews emphasize that Jews
constitute a nation as well as a religion. Conservative scholars
emphasize their identification with the Amoraim, the sages of the
Talmud, who embraced open debates over interpretations (and
reinterpretations) of Jewish law.
* Reconstructionist Judaism started as a stream of philosophy by a rabbi
within Conservative Judaism, and later became an independent movement
emphasizing reinterpreting Judaism for modern times.
Many religious Jews do not look at one's denomination as a valid way of
designating Jews; instead they view Jews by the level of their religious
observance. According to most Orthodox Jews, Jewish people who do not
keep the laws of Shabbat and Yom Tov (the holidays), Kashrut, and family
purity are considered non-religious. Any Jew who keeps at least those
laws would be considered observant and religious).
Jewish denominations in Israel
Even though all of these denominations exist in Israel, Israelis tend to
classify Jewish identity in ways that are different than diaspora Jewry.
Most Jewish Israelis classify themselves as "secular" (hiloni),
"traditional" (masorti), "religious" (dati) or Haredi. The term
"secular" is more popular as a self-description among Israeli families
of western (European) origin, whose Jewish identity may be a very
powerful force in their lives, but who see it as largely independent of
traditional religious belief and practice. This portion of the
population largely ignores organized religious life, be it of the
official Israeli rabbinate (Orthodox) or of the liberal movements common
to diaspora Judaism (Reform, Conservative).
The term "traditional" (masorti) is most common as a self-description
among Israeli families of "eastern" origin (i.e., the Middle East,
Central Asia, and North Africa). This term, as commonly used, has
nothing to do with the official Masorti (Conservative) movement.
There is a great deal of ambiguity in the ways "secular" and
"traditional" are used in Israel. They often overlap, and they cover an
extremely wide range in terms of ideology and religious observance.
The term "Orthodox" (Ortodoxi) is unpopular in Israeli discourse (among
both "secular" and "religious" alike). Nevertheless, the spectrum
covered by "Orthodox" in the diaspora exists in Israel, again with some
important variations. The "Orthodox" spectrum in Israel is a far greater
percentage of the Jewish population in Israel than in the diaspora,
though how much greater is hotly debated. Various ways of measuring this
percentage, each with its pros and cons, include the proportion of
religiously observant Knesset members, the proportion of Jewish children
enrolled in religious schools, and statistical studies on "identity".
What would be called "Orthodox" in the diaspora includes what is
commonly called dati (religious) or haredi (ultra-Orthodox) in Israel.
The former term includes what is called "Religious Zionism" or the
"National Religious" community, as well as what has become known over
the past decade or so as haredi-leumi (nationalist haredi), which
combines a largely haredi lifestyle with nationalist ideology.
Haredi applies to a populace that can be roughly divided into three
separate groups along both ethnic and ideological lines: (1)
"Lithuanian" (non-hasidic) haredim of Ashkenazic origin; (2) Hasidic
haredim of Ashkenazic origin; and (3) Sephardic haredim. The third group
is the largest, and has been the most politically active since the early
1990s.
Karaism
Unlike the above denominations, which were ideological reactions that
resulted from the exposure of traditional rabbinic Judaism to the
radical changes of modern times, Karaite Judaism did not begin as a
modern Jewish movement. The followers of Karaism believe they are the
remnants of the non-Rabbinic Jewish sects of the Second Temple period,
such as the Saducees, though others contend they are a sect started in
the 8th and 9th centuries. The Karaites, or "Scripturalists," accept
only the Hebrew Bible and what they view as the Peshat: "Plain or Simple
Meaning"; and do not accept non-biblical writings as authoritative. Some
European Karaites do not see themselves as part of the Jewish community,
while most do. It is interesting to note that the Nazis did not consider
Karaites as Jews, and therefore Karaite communities were spared in WWII
and exist to this day even in places such as Lithuania where Jewish
communities were completely deveastated.
The main article Jewish views of religious pluralism describes how
Judaism views other religions; it also describes how members of each of
the Jewish religious denominations view the other denominations.
Jewish prayer and practice
Prayers
There are three main daily prayer services, named Shacharit, Mincha
(literally: "flour-offering") and Maariv or Arvit. All services include
a number of benedictions called the Amidah or the Shemonah Esrei
("eighteen"), which on weekdays consists of nineteen blessings (one was
added in the time of the Mishna, but the name remains). Another key
prayer in many services is the declaration of faith, the Shema which is
recited at shacharit and maariv. Most of the prayers in a traditional
Jewish service can be said in solitary prayer, but Kaddish and Kedusha
require a group of ten adult men (or men and women in some branches of
Judaism) called a minyan (prayer quorum). There are also prayers and
benedictions recited throughout the day, such as those before eating or
drinking.
There are a number of common Jewish religious objects used in prayer.
The tallit is a Jewish prayer shawl. A kippah or yarmulke (skullcap) is
a head covering worn during prayer by most Jews, and at all times by
more orthodox Jews — especially Ashkenazim. Phylacteries or tefillin,
boxes containing the portions of the Torah mandating them, are also worn
by religious Jews during weekday morning services.
The Jewish approach to prayer differs slightly between the various
branches of Judaism, although all use the same set of prayers and texts,
the frequency of prayer, the number of prayers recited at various
religious events, and whether one prays in a particular liturgical
language or the vernacular differs from denomination to denomination,
with Conservative and Orthodox congregations using more traditional
services, while Reform and Reconstructionist synagogues are more likely
to incorporate translations, contemporary writings, and abbreviated
services.
Shabbat
Shabbat, the weekly day of rest lasting from Friday night to Saturday
night, celebrates God's creation as a day of rest that commemorates
God's day of rest upon the completion of creation. It plays an important
role in Jewish practice and is the subject of a large body of religious
law. Some consider it the most important Jewish holiday.
Jewish holidays
The Jewish holy days celebrate central themes in the relationship
between God and the world, such as creation, revelation, and redemption.
Some holidays are also linked to the agricultural cycle.
Three holidays celebrate revelation by commemorating different events in
the passage of the Children of Israel out of slavery in Egypt to their
return to the land of Canaan. They are also timed to coincide with
important agricultural seasons. They are also pilgramage holidays, for
which the Children of Israel would journey to Jerusalem to offer
sacrifices to God in His Temple.
* Pesach or Passover celebrates the Exodus from Egypt, and coincides
with the barley harvest. It is the only holiday that centers on
home-service, the Seder. Pesach occurs on the 15th of Nisan; Nisan is
the first month of the Jewish calendar, because it was in this month
that the Children of Israel left Egypt.
* Shavuot or Pentacost or Feast of Weeks celebrates Moses' giving of the
Ten Commandments to the Israelites, and marks the transition from the
barley harvest to the wheat harvest.
* Sukkot, or The Festival of Booths or the Festival of the Ingathering
commemorates the wandering of the Children of Israel through the desert.
It is celebrated through the construction of temporary booths that
represent the temporary shelters of the Children of Israel during their
wandering. It coincides with the fruit harvest, and marks the end of the
agricultural cycle.
* Rosh Hashanah, also Yom Ha-Zikkaron (the Day of Remembrance) or Yom
Teruah (the Day of the Sounding of the Shofar). Called the Jewish New
Year because it celebrates the day that the world was created, and marks
the advance in the calendar from one year to the next, although it
occurs in the seventh month, Tishri. It is also a holiday of redemption,
as it marks the beginning of the atonement period that ends ten days
later with Yom Kippur.
* Yom Kippur, or The Day of Atonement, also called "the Sabbath of
Sabbaths," is a holiday centered on redemption; a day of atonement and
fasting for sins committed during the previous year. Many consider this
the most important Jewish holiday.
There are many minor holidays as well, including Purim, which celebrates
the events told in the Biblical book of Esther, and Chanukkah, which is
not established in the Bible but which celebrates the successful
rebellion by the Maccabees against the Seleucid Empire.
Torah readings
The core of festival and Sabbath prayer services is the public reading
of the Torah, along with connected readings from the other books of the
Jewish Bible, called Haftarah. During the course of a year, the full
Torah is read, and the cycle begins again every autumn during Simhat
Torah (“rejoicing in the Torah”).
Dietary laws: Kashrut
The laws of kashrut ("keeping kosher") are the Jewish dietary laws. Food
in accord with Jewish law is termed kosher, and food not in accord with
Jewish law is termed treifah or treif. From the context of the laws in
the book of Leviticus, the purpose of kashrut is related to ritual
purity and holiness. Reform and Reconstructionist Jews do not keep
kosher, Orthodox Jews and some Conservative Jews do keep kosher, to
varying degrees of strictness.
Family purity
The laws of niddah ("menstruant", often referred to euphemistically as
"family purity") and various other laws regulating the interaction
between men and women (e.g., tzeniut, modesty in dress) are perceived,
especially by Orthodox Jews, as vital factors in Jewish life.
The laws of niddah dictate that sexual intercourse cannot take place
while the woman is having a menstrual flow, and she has to count seven
"clean" days and immerse in a mikvah (ritual bath).
Life-cycle events
Life-cycle events occur throughout a Jew's life that bind him/her to the
entire community.
* Brit milah - Welcoming male babies into the covenant through the rite
of circumcision.
* Bar mitzvah and Bat mitzvah - Celebrating a child's reaching the age
of majority, becoming responsible from now on for themselves as an adult
for living a Jewish life and following halakha.
* Marriage
* Shiv'ah (mourning) - Judaism has a multi-staged mourning practice. The
first stage is called the Shiv'ah (literally "seven", observed for one
week) during which it is traditional to sit at home and be comforted by
friends and family, the second is the shloshim (observed for one month)
and for those who have lost one of their parents, there is a third
stage, avelut yud bet chodesh, which is observed for eleven months.
Community leadership
Classical priesthood
Judaism does not have a clergy, in the sense of full-time specialists
required for religious services. Technically, the last time Judaism had
a clergy was prior to the destruction of the Second Temple in 70 CE,
when priests attended to the Temple and sacrifices. The priesthood is an
inherited position, and although priests no longer have clerical duties,
they are still honored in many Jewish communities.
* Kohen (priest) - patrilineal descendant of Aaron, brother of Moses. In
the Temple, the kohanim were charged with performing the sacrifices.
Today, a Kohen is the first one called up at the reading of the Torah,
performs the priestly blessing, as well as complying with other unique
laws.
* Levi (Levite) - Patrilineal descendant of Levi the son of Jacob.
Today, a Levite is called up second to the reading of the Torah.
Prayer leaders
From the times of the Mishna and Talmud to the present, Judaism has
required specialists or authorities for the practice of very few rituals
or ceremonies. A Jew can fulfil most requirements for prayer by himself.
Some activities -- reading the Torah and haftarah (a supplementary
portion from the Prophets or Writings); the prayer for mourners; the
blessings for bridegroom and bride; the complete grace after meals --
require a minyan, the presence of ten adults (Orthodox Jews and some
Conservative Jews require ten adult men; some Conservative Jews and
Reform Jews include women in the minyan).
The most common professional clergy in a synagogue are:
* Rabbi of a congregation - Jewish scholar who is charged with answering
the legal questions of a congregation. Orthodox Judaism requires semicha
(Rabbinical ordination). A congregation does not necessarily require a
rabbi. Some congregations have a rabbi but also allow members of the
congregation to act as shatz or baal koreh (see below).
o Hassidic Rebbe - rabbi who is the head of a Hassidic dynasty.
* Hazzan (cantor) - a trained vocalist who acts as shatz. Chosen for a
good voice, knowledge of traditional tunes, understanding of the meaning
of the prayers and sincerity in reciting them. A congregation does not
need to have a dedicated hazzan.
Jewish prayer services do involve two specified roles, which are often,
but not always, filled by a rabbi and/or hazzan in many congregations:
* Shaliach tzibur or Shatz (leader -- literally "agent" or
"representative" -- of the congregation) leads those assembled in
prayer, and sometimes prays on behalf of the community. When a shatz
recites a prayer on behalf of the congregation, he is not acting as an
intermediary but rather as a facilitator. The entire congregation
participates in the recital of such prayers by saying amen at their
conclusion; it is with this act that the shatz's prayer becomes the
prayer of the congregation. Any adult capable of speaking Hebrew clearly
may act as shatz (Orthodox Jews and some Conservative Jews allow only
men to act as shatz; some Conservative Jews and Reform Jews allow women
to act as shatz as well).
* Baal koreh (master of the reading) reads the weekly Torah portion. The
requirements for acting as baal koreh are the same as those for the
shatz.
Note that these roles are not mutually exclusive. The same person is
often qualified to fill more than one role, and often does.
Many congregations, especially larger ones, also rely on a:
* Gabbai (sexton) - Calls people up to the Torah, appoints the shatz for
each prayer session if there is no standard shatz, and makes certain
that the synagogue is kept clean and supplied.
The three preceding positions are usually voluntary and considered an
honor. Since the Enlightenment large synagogues have often adopted the
practice of hiring rabbis and hazzans to act as shatz and baal koreh,
and this is still typically the case in most Conservative and Reform
congregations. However, in most Orthodox synagogues these positions are
filled by laypeople.
Specialized religious roles
* Dayan (judge) - expert in Jewish law who sits on a beth din
(rabbinical court) for either monetary matters or for overseeing the
giving of a bill of divorce (get). A dayan always requires semicha.
* Mohel - performs the brit milah (circumcision). An expert in the laws
of circumcision who has received training from a qualified mohel.
* Shochet (ritual slaughterer) - slaughters all kosher meat. In order
for meat to be kosher, it must be slaughtered by a shochet who is expert
in the laws and has received training from another shochet, as well as
having regular contact with a rabbi and revising the relevant guidelines
on a regular basis.
* Sofer (scribe) - Torah scrolls, tefillin (phylacteries), mezuzahs
(scrolls put on doorposts), and gittin (bills of divorce) must be
written by a sofer who is an expert in the laws of writing.
* Rosh yeshivah - head of a yeshiva. Somebody who is an expert in
delving into the depths of the Talmud, and lectures the highest class in
a yeshiva.
* Mashgiach of a yeshiva - expert in mussar (ethics). Oversees the
emotional and spiritual welfare of the students in a yeshiva, and gives
lectures on mussar.
* Mashgiach over kosher products - supervises merchants and
manufacturers of kosher food to ensure that the food is kosher. Either
an expert in the laws of kashrut, or (generally) under the supervision
of a rabbi who is expert in those laws.
Jewish religious history
Jewish history is an extensive topic; this section will cover the
elements of Jewish history of most importance to the Jewish religion and
the development of Jewish denominations.
Ancient Jewish religious history
Jews trace their religious lineage to the biblical patriarch Abraham
through Isaac and Jacob. After the Exodus from Egypt, the Jews came to
Canaan, and settled the land. A kingdom was established under Saul and
continued under King David and Solomon with its capital in Jerusalem.
After Solomon's reign the nation split into two kingdoms, the Kingdom of
Israel (in the north) and the Kingdom of Judah (in the south). The
Kingdom of Israel was conquered by the Assyrian ruler Shalmaneser V in
the 8th century BCE and spread all over the Assyrian empire, where they
were assimilated into other cultures and become known as the Ten Lost
Tribes. The Kingdom of Judah continued as an independent state until it
was conquered by a Babylonian army in the early 6th century BCE,
destroying the First Temple that was at the centre of ancient Jewish
worship. The Judean elite was exiled to Babylonia, but later at least a
part of them returned to their homeland after the subsequent conquest of
Babylonia by the Persians seventy years later, a period known as the
Babylonian Captivity. A new Second Temple was constructed, and old
religious practices were resumed.
After a Jewish revolt against Roman rule in 66 CE, the Romans all but
destroyed Jerusalem; only a single "Western Wall" of the Second Temple
remained. Following a second revolt, Jews were not allowed to enter the
city of Jerusalem and most Jewish worship was forbidden by Rome.
Following the destruction of Jerusalem and the expulsion of the Jews,
Jewish worship stopped being centrally organized around the Temple, and
instead was rebuilt around rabbis who acted as teachers and leaders of
individual communities. No new books were added to the Jewish Bible
after the Roman period, instead major efforts went into interpreting and
developing Jewish law.
Historical Jewish groupings (to 1700)
Around the first century CE there were several small Jewish sects: the
Pharisees, Sadducees, Zealots, Essenes, and Christians. After the
destruction of the Second Temple in 70 CE, these sects vanished.
Christianity survived, but by breaking with Judaism and becoming a
separate religion; the Pharisees survived but in the form of Rabbinic
Judaism (today, known simply as "Judaism").
Some Jews in the 8th and 9th centuries adopted the Sadducees' rejection
of the oral law of the Pharisees/rabbis recorded in the Mishnah (and
developed by later rabbis in the two Talmuds), intending to rely only
upon the Tanakh. These included the Isunians, the Yudganites, the
Malikites, and others. They soon developed oral traditions of their own
which differed from the rabbinic traditions, and eventually formed the
Karaite sect. Karaites exist in small numbers today, mostly living in
Israel. Rabbinical and Karaite Jews each hold that the others are Jews,
but that the other faith is erroneous.
Over time Jews developed into distinct ethnic groups — amongst others,
the Ashkenazi Jews (of Central and Eastern Europe with Russia); the
Sephardi Jews (of Spain, Portugal, and North Africa) and the Yemenite
Jews, from the southern tip of the Arabian peninsula. This split is
cultural, and is not based on any doctrinal dispute, although the
distance did result in minor differences in practice and prayers.
Hasidism
Hasidic Judaism was founded by Israel ben Eliezer (1700-1760), also
known as the Ba'al Shem Tov (or Besht). His disciples attracted many
followers; they themselves established numerous Hasidic sects across
Europe. Hasidic Judaism eventually became the way of life for many Jews
in Europe. Waves of Jewish immigration in the 1880s carried it to the
United States.
Early on, there was a serious schism between Hasidic and non-Hasidic
Jews. European Jews who rejected the Hasidic movement were dubbed by the
Hasidim as mitnagdim, (lit. "opponents"). Some of the reasons for the
rejection of Hasidic Judaism were the overwhelming exuberance of Hasidic
worship; their untraditional ascriptions of infallibility and alleged
miracle-working to their leaders, and the concern that it might become a
messianic sect. Since then all the sects of Hasidic Judaism have been
subsumed into mainstream Orthodox Judaism, particularly Haredi Judaism.
The Enlightenment and Reform Judaism
In the late 18th century CE Europe was swept by a group of intellectual,
social and political movements known as the Enlightenment. The
Enlightenment led to reductions in the European laws that prohibited
Jews to interact with the wider secular world, thus allowing Jews access
to secular education and experience. A parallel Jewish movement,
Haskalah or the "Jewish Enlightenment," began, especially in Central
Europe, in response to both the Enlightenment and these new freedoms. It
placed an emphasis on integration with secular society and a pursuit of
non-religious knowledge. The thrust and counter-thrust between
supporters of Haskalah and more traditional Jewish concepts eventually
led to the formation of a number of different branches of Judaism:
Haskalah supporters founded Reform Judaism and Liberal Judaism, while
traditionalists founded many forms of Orthodox Judaism, and Jews seeking
a balance between the two sides founded Conservative Judaism. A number
of smaller groups came into being as well.
The Holocaust
While the Holocaust did not immediately affect Jewish denominations, its
great loss of life caused a radical demographic shift, ultimately
affecting the makeup of organized Judaism the way it is today. A Jewish
day of mourning, Yom HaShoah, was inserted into the Jewish calendar,
commemorating the Holocaust.
The present situation
In most Western nations, such as the United States of America, Israel,
Canada, United Kingdom and South Africa, a wide variety of Jewish
practices exist, along with a growing plurality of secular and
non-practicing Jews. For example, in the world's largest Jewish
community, the United States, according to the 2001 National Jewish
Population Survey, 4.3 million out of 5.1 million Jews had some sort of
connection to the religion. Of that population of connected Jews, 80%
participated in some sort of Jewish religious observance, but only 48%
belonged to a synagogue.
Religious (and secular) Jewish movements in the USA and Canada perceive
this as a crisis situation, and have grave concern over rising rates of
intermarriage and assimilation in the Jewish community. Since American
Jews are marrying at a later time in their life than they used to, and
are having fewer children than they used, the birth rate for American
Jews has dropped from over 2.0 down to 1.7 (the replacement rate is
2.1). (This is My Beloved, This is My Friend: A Rabbinic Letter on
Intimate relations, p. 27, Elliot N. Dorff, The Rabbinical Assembly,
1996). Intermarriage rates range from 40-50% in the US, and only about a
third of children of intermarried couples are raised Jewish. Due to
intermarriage and low birth rates, the Jewish population in the US
shrank from 5.5 million in 1990 to 5.1 million in 2001. This is
indicative of the general population trends among the Jewish community
in the Diaspora, but a focus on population masks the diversity of
current Jewish religious practice, as well as growth trends among some
communities, like haredi Jews.
In the last 50 years there has been a general increase in interest in
religion among many segments of the Jewish population. All of the major
Jewish denominations have experienced a resurgence in popularity, with
increasing numbers of younger Jews participating in Jewish education,
joining synagogues, and becoming (to varying degrees) more observant.
Complementing the increased popularity of the major denominations has
been a number of new approaches to Jewish worship, including feminist
approaches to Judaism and Jewish renewal movements. There is a separate
article on the Baal teshuva movement, the movement of Jews returning to
observant Judaism. Though this gain has not offset the general
demographic loss due to intermarriage and acculturation, many Jewish
communities and movements are growing.
Judaism and other religions
Christianity and Judaism
There are a number of articles on the relationship between Judaism and
Christianity. These articles include:
* Comparing and contrasting Judaism and Christianity
* Judeo-Christian
* Christianity and anti-Semitism
* Jewish view of Jesus
* Cultural and historical background of Jesus
Since the Holocaust, there has been much to note in the way of
reconciliation between some Christian groups and the Jewish people; the
article on Christian-Jewish reconciliation studies this issue.
Messianic Judaism (sometimes Hebrew Christianity) is the common
designation for a number of Christian groups which include varying
degrees of Jewish practice. These groups have attracted tens (and
perhaps hundreds) of thousands of Jews and Christians to their ranks;
members identify themselves as Jews. These groups are viewed highly
negatively by all Jewish denominations, which typically see them as
covert and deceptive attempts to convert Jews to Christianity, a view
Messianic-Jewish groups strongly contest.
Some Jews have joined other faiths, such as Judeo-Paganism and
neo-paganism. Some adherents to those movements identify themselves as
Jews nonetheless.
Islam and Judaism
Under Islamic rule, Judaism has been practiced for almost 1500 years and
this has led to an interplay between the two religions which has been
positive as well as negative at times. The period around 900 to 1200 in
Moorish Spain came to be known as the Golden age of Jewish culture in
Spain.
The 20th century animosity of Muslim leaders towards Zionism, the
political movement of Jewish self-determination, has led to a renewed
interest in the relationship between Judaism and Islam.
From:
http://en.wikipedia.org/wiki/Judaism
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