Judaism - Wikipedia. This article is about the Jewish religion. For consideration of ethnic, historic and cultural aspects of the Jewish identity, see Jews. Judaism (from Latin: Iudaismus, derived from Greek.
Judaism is considered by religious Jews to be the expression of the covenantal relationship that God established with the Children of Israel. Within Judaism there are a variety of movements, most of which emerged from Rabbinic Judaism, which holds that God revealed his laws and commandments to Moses on Mount Sinai in the form of both the Written and Oral Torah. Modern branches of Judaism such as Humanistic Judaism may be nontheistic. Major sources of difference between these groups are their approaches to Jewish law, the authority of the Rabbinic tradition, and the significance of the State of Israel. Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more . A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews.
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In 2. 01. 5, the world Jewish population was estimated at about 1. Such things as one's daily sustenance, the very day itself, are felt as manifestations of God's loving- kindness, calling for the Berakhot. Kedushah, holiness, which is nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry, adultery, and the shedding of blood.
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The Birkat Ha- Mitzwot evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non- holy and of general character, while the several holy objects are non- theurgic. And not only do ordinary things and occurrences bring with them the experience of God. Everything that happens to a man evokes that experience, evil as well as good, for a Berakah is said also at evil tidings. Hence, although the experience of God is like none other, the occasions for experiencing Him, for having a consciousness of Him, are manifold, even if we consider only those that call for Berakot. However, monotheism has not always been followed in practice. The Jewish Bible (Tanakh) records and repeatedly condemns the widespread worship of other gods in ancient Israel.
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According to Maimonides, any Jew who rejects even one of these principles would be considered an apostate and a heretic. Albo and the Raavad argued that Maimonides' principles contained too many items that, while true, were not fundamentals of the faith. Along these lines, the ancient historian Josephus emphasized practices and observances rather than religious beliefs, associating apostasy with a failure to observe Jewish law and maintaining that the requirements for conversion to Judaism included circumcision and adherence to traditional customs. Maimonides' principles were largely ignored over the next few centuries. Judaism also universally recognizes the Biblical Covenant between God and the Patriarch. Abraham as well as the additional aspects of the Covenant revealed to Moses, who is considered Judaism's greatest prophet.
Even if to restrict the problem to the most influential intellectual trends of the nineteenth and twentieth century, the matter remains complicated. Thus for instance, Joseph Soloveitchik's (associated with the Modern Orthodox movement) answer to modernity is constituted upon the identification of Judaism with following the halakha whereas its ultimate goal is to bring the holiness down to the world.
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Mordecai Kaplan, the founder of the Reconstructionist Judaism, abandons the idea of religion for the sake of identifying Judaism with civilization and by means of the latter term and secular translation of the core ideas, he tries to embrace as many Jewish denominations as possible. In turn, Solomon Schechter's. Conservative Judaism was identical with the tradition understood as the interpretation of Torah, in itself being the history of the constant updates and adjustment of the Law performed by means of the creative interpretation.
Finally, David Philipson draws the outlines of the Reform movement in Judaism by opposing it to the strict and traditional rabbinical approach and thus comes to the conclusions similar to that of the Conservative movement. According to rabbinic tradition there are 6. 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 farmers within the Land of Israel. Many laws were only applicable when the Temple in Jerusalem existed, and fewer than 3. These oral traditions were transmitted by the Pharisee sect of ancient Judaism, and were later recorded in written form and expanded upon by the rabbis. Rabbinic Judaism (which derives from the Pharisees) has always held that the books of the Torah (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.
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This parallel set of material was originally transmitted orally, and came to be known as . Over the next four centuries this law underwent discussion and debate in both of the world's major Jewish communities (in Israel and Babylonia), 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 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 Shulchan Aruch, largely determines Orthodox religious practice today. Jewish philosophy. Jewish philosophy refers to the conjunction between serious study of philosophy and Jewish theology.
Major Jewish philosophers include Solomon ibn Gabirol, Saadia Gaon, Judah Halevi, Maimonides, and Gersonides. Major changes occurred in response to the Enlightenment (late 1. Enlightenment Jewish philosophers. Modern Jewish philosophy consists of both Orthodox and non- Orthodox oriented philosophy.
Notable among Orthodox Jewish philosophers are Eliyahu Eliezer Dessler, Joseph B. Soloveitchik, and Yitzchok Hutner. Well- known non- Orthodox Jewish philosophers include Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, Will Herberg, and Emmanuel L. The study of Torah (in its widest sense, to include both poetry, narrative, and law, and both the Hebrew Bible and the Talmud) is in Judaism itself a sacred act of central importance. For the sages of the Mishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means to learn the contents of God's revelation, but an end in itself. According to the Talmud,These are the things for which a person enjoys the dividends in this world while the principal remains for the person to enjoy in the world to come; they are: honoring parents, loving deeds of kindness, and making peace between one person and another.
But the study of the Torah is equal to them all. It is a most serious and substantive effort to locate in trivialities the fundamental principles of the revealed will of God to guide and sanctify the most specific and concrete actions in the workaday world ..
Here is the mystery of Talmudic Judaism: the alien and remote conviction that the intellect is an instrument not of unbelief and desacralization but of sanctification. According to David Stern, all Rabbinic hermeneutics rest on two basic axioms: first, the belief in the omnisignificance of Scripture, in the meaningfulness of its every word, letter, even (according to one famous report) scribal flourish; second, the claim of the essential unity of Scripture as the expression of the single divine will. According to the Talmud,A single verse has several meanings, but no two verses hold the same meaning. It was taught in the school of R. Ishmael: 'Behold, My word is like fire.
Just as this hammer produces many sparks (when it strikes the rock), so a single verse has several meanings. When different rabbis forwarded conflicting interpretations, they sometimes appealed to hermeneutic principles to legitimize their arguments; some rabbis claim that these principles were themselves revealed by God to Moses at Sinai. Ishmael, thirteen (baraita at the beginning of Sifra; this collection is largely an amplification of that of Hillel). Jose ha- Gelili listed 3. Torah. All the hermeneutic rules scattered through the Talmudim and Midrashim have been collected by Malbim in Ayyelet ha- Shachar, the introduction to his commentary on the Sifra.
Ishmael's 1. 3 principles are perhaps the ones most widely known; they constitute an important, and one of Judaism's earliest, contributions to logic, hermeneutics, and jurisprudence. Ishmael's 1. 3 principles are incorporated into the Jewish prayer book to be read by observant Jews on a daily basis. In the context of the age and period it meant .
The conflict between iudaismos and hellenismos lay behind the Maccabean revolt and hence the invention of the term iudaismos. Cohen writes in his book The Beginnings of Jewishness: We are tempted, of course, to translate . Boyarin suggests that this in part reflects the fact that much of Judaism's more than 3,0.
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