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Grace Episcopal Church Adult Forum
A Brief Snapshot of Judaism
BCE
1800
1250
1049-07
1010-970
1000
970-933
950
933-916
721
587/86
539
515
430
200
Traditional (assumed) date of Abraham
Exodus from Egypt (1312,1450,1462)
Saul is first king
David is king 1010-03 Judah; U.K.
Jerusalem capital of Israelite kingdom
Solomon is king
Construction of First Temple
Rehoboam is king 933-31 UK; Judah
Northern Kingdom Assyrians
Southern Kingdom Babylonians
First Temple is destroyed
Babylonian exile begins
Babylonian exile ends
Dedication of Second Temple
First public reading of Torah
Last book of Hebrew scripture written
CE
Second Temple destroyed by Romans
Canon of Hebrew scripture is finalized
Mishnah is completed
Babylonian Talmud is completed
1135-1204 Moses Maimonides
1280
Zohar by Moses de Leon
1290
Jews expelled from England
1394
Jews expelled from France
1350-1450 Jews expelled from Germany, Italy,
Balkan peninsula
1492
Jews expelled from Spain
1800
Reform begins in Western Europe
1937-45
Holocaust: much of European Judaism
is destroyed
1948
Israel established as Jewish state
1967
Six Days War
70
90
200
600
Introduction
It is difficult, if not impossible, to separate the history of the religion of Judaism from the history of the
Jewish people. Jewish historical origins begin with Abraham and the Hebrews. According to the Torah,
Abraham's home was the northern Mesopotamian town of Harran, where the ancient Hebrew people were
semi-nomadic herdsmen and farmers organized into tribes
Judaism began as the religion of the small nation of the Hebrews, and through thousands of years of
suffering, persecution, dispersion, and occasional victory, has continued to be a profoundly influential
religion and culture. Today, 14 million people identify themselves as Jewish (5.7 million in Israel, 75.5%
of the nation’s population; and 5.3 million in the United States, 1.7% of the nation’s population.). Modern
Judaism is a complex phenomenon that incorporates both a nation and a religion, and often combines
strict adherence to ritual laws with a more liberal attitude towards religious belief. (religionfacts.com)
The Jews are a nation and ethno-religious group originating in the Israelites or Hebrews of the Ancient
Near East. The Jewish ethnicity, nationality, and religion are strongly interrelated, as Judaism is the
traditional faith of the Jewish nation. Converts to Judaism, whose status as Jews within the Jewish ethnos
is equal to those born into it, have been absorbed into the Jewish people throughout the millennia. In
Jewish tradition, Jewish ancestry is traced to the Biblical patriarchs Abraham, Isaac and Jacob in the
second millennium BCE. (Wikipedia)
The prophet Muhammad called the Jews “people of the book,” and appropriately so. After the destruction
of the Second Temple in 70 CE and the subsequent diaspora (scattering), sacrifices became impossible
and Jewish religious life turned to Torah study and prayer in the synagogue.
After the destruction of the Temple, the sacrificial system ended (sacrifice could be made only in the
Temple), and the priestly class was no longer necessary. Jewish religious leadership became more open
and democratic; synagogues became the places of worship -- synagogue worship had a lengthy history,
but had always been secondary to the Temple. Jewish religious life turned to Torah study and prayer in
the synagogue. Study of Torah and other Jewish texts has been central to religious life ever since.
Rabbinical Judaism
Rabbinical Judaism developed out of the Pharisaic movement and in response to the destruction of the
Second Temple in 70 CE. The rabbis sought to reinterpret Jewish concepts and practices in the absence of
the Temple and for a people in exile. Rabbinical Judaism was the dominant form of the Jewish religion
for nearly 18 centuries. It produced the Talmud, the Midrash, and the great figures of medieval Jewish
philosophy.
Rabbis relied on the oral law received by Moses on Sinai (along with the written law): they taught that it
had been carefully preserved and transmitted down to the current era. This combination of scripture and
oral tradition allowed the rabbis considerable flexibility in their interpretation of the Bible, and made
Judaism into an extremely resilient and sensitive instrument for the expansion of religious experience.
Brief Overview of Beliefs
Unlike Christianity and Islam, Judaism does not have an official creed or universal doctrinal requirements
for membership. With its focus on good deeds and following God’s law, rather than on particular beliefs,
Judaism is a religion of great diversity.
Although there is no official Jewish creed, a set of central beliefs formulated by the medieval scholar
Moses Maimonides outlines the basic premises of the faith (see below). Authority on theological and
legal matters is not vested in any one person or organization, but in the sacred texts and the many rabbis
and scholars who interpret these texts.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as unitary and solitary;
consequently, the Hebrew God’s principal relationships are not with other gods, but with the world, and
more specifically, with the people God created. Judaism begins with an ethical monotheism: the belief
that God is one, and is concerned with the actions of humankind.
God is the one, formless, all-knowing, all-loving, and eternal. God is master of the universe, its creator
and judge. God is both loving and just. God created human beings as free agents with the ability to
choose between good and evil.
God communicates with humans through revelation. Humans communicate with God through prayer and
meditation. Through revelation God has given human beings a divine law, the Torah. Fulfillment of the
Torah will hasten the establishment of God’s kingdom on earth. This event will be heralded by the arrival
of a personal Messiah, a human descended from the house of David. The Jewish people will have a
central role in the establishment of God’s kingdom.
Obedience to the Torah (containing 613 commandments: 248 positive and 365 negatives), and proper
observance of the rituals are essential. The commandments are seen as an expression of God’s will, and
are therefore binding on all Jews.
Belief in the words of the prophets. Belief that God gave the law to Moses. Belief that there will be a
resurrection of the good in the world to come.
All people are equal, and all are precious because they are created by God in God’s image. People are to
relate to each other on the basis of love, respect, and understanding, showing concern for those with
special needs.
Judaism places strong emphasis on this world, as opposed to preoccupation with the next. Although
resurrection of the dead and the immortality of the soul are central beliefs, there is far more emphasis on
this life: caring for the body and soul, and doing one’s moral duty
Although the Torah (Genesis, Exodus, Leviticus, Numbers, Deuteronomy) does contain a few references
to the end times, it does not mention the idea of a Messiah, a concept that developed in later Judaism.
References to the messiah in the Hebrew Bible describe a Messiah who will be a descendent of King
David, observant of Jewish law, a righteous judge, and a great military leader. The idea that the Messiah
would be divine is not only foreign to Jewish thought, but it is also offensive.
Some believe that the Messiah will come at a time when the world has become especially bad; others
believe he will come at a time when the world is especially good.
When the Messiah comes he will initiate a Messianic Age: peace among all nations, perfect harmony and
abundance in nature, all Jews will return from exile to Israel, universal acceptance of the Jewish God and
Jewish religion, absence of sin and evil because all of Israel will obey God’s commandments, and
reinstatement of the temple.
Essential Texts
I. The Hebrew Bible
The Hebrew Bible is a record of the Hebrew people’s aspiration to understand God and God’s ways.
Although the Hebrew people shared much of the cosmology and legal ideas of their era, they were unique
in developing an ethical and universal monotheism. The issue for the Hebrews is not does God exist, or
why God exists, but how God acts in the world and what God requires of people.
The Hebrew people believed that they had a covenantal relationship with God, and a special responsibility
to fulfill God’s call to be a holy nation. The earliest narratives were preserved and eventually written to
teach and perpetuate the idea of a close connection between God and the Hebrew
The natural world is seen as a manifestation of God’s glory. The Hebrew scripture moves from a
restricted view of God as a national deity to a more universal conception of God as the God of all nations
which are but instruments in God’s hands. God is both transcendent and immanent, as reflected in the
variety of names by which God is known: Shaddai, Elsah, Yah, Adonai, Elohim, YHWH.
For many traditional Jews, the Hebrew Bible is considered sacred, a direct revelation from God to the
Hebrew people. The Bible contains 3 sections, and is known as Tanakh (TaNaKh), an acronym for the
three divisions of Hebrew Scripture (Torah, Nevi’im, Kethivim).
The Tanakh consists of the same books as the Christian “Old Testament” (39 total), although in a slightly
different order and with other minor differences.
The Tanakh tells the history of the Hebrew people from a religious viewpoint, beginning with the creation
of humankind and ending with the words of the last of the prophets in the 4th century BCE. This period is
often referred to by scholars as "Biblical Judaism." The Tanakh follows the Hebrew nation as it
experiences cycles of favor and discipline by God. God establishes successive covenants with humanity
(Adam, Noah and Abraham) and issues an extensive set of laws (through Moses) by which the Hebrews
are to be set apart as God's people. When they stray, God sends prophets and invading armies to bring
them back to him.
A. Torah (the teachings): Torah is the sacred core of the Hebrew Bible, often referred to as the
Five Books of Moses. The Torah is a collection of books of Hebrew law: Genesis, Exodus, Leviticus,
Numbers, Deuteronomy. Eventually the term “Torah” came to refer to all teachings thought to be
revealed by God, both written and oral.
Among other things, the Torah contains an account of the creation of the world, God's special call to
Abraham, the giving of the Ten Commandments to Moses, God's rescue of Israel from slavery in Egypt,
the wandering in the wilderness, and the conquering of Canaan, the Promised Land. The Torah is by far
the most important part of the Tanakh because, in addition to including these important stories, it also
details the commandments (mitzvot) God gave the Jewish people through Moses.
Accordingly, the Torah scroll is the most important object in a synagogue. The text is carefully
handwritten in Hebrew calligraphy on a parchment made of animal skins, and the scroll is kept in an ark
("holy cabinet"). The Torah has been read publically since the time of Ezra (c. 450 BCE). Today, a
portion of the Torah is read in the synagogue on Mondays, Thursdays, Saturdays, and holidays
B. Nevi’im (Prophets): those who spoke in God’s name to the Jewish people. The “former
prophets,” Joshua, Judges, Samuel, Kings, focus on the history of the Israelite kingdom. The “latter/later
prophets,” Isaiah, Jeremiah, Ezekiel, and the 12 minor prophets, were more visionary and moral in tone.
In these later prophets, the voices of the individual prophets tend to predominate. Prophets believed they
were called by God to declare God’s message. Their task was to help people understand the spiritual
foundation and purpose of the rituals they were prone to practice without understanding. The prophets
felt compelled to declare God’s message to individuals, to the nation, to priests, and to the monarchs. The
origin and history of the prophetic role is not known, and the prophetic experience seems to have been
quite varied.
C. Writings (Kethivim): a collection of books featuring imaginative literature: short stories,
proverbs, reflections on life, hymn lyrics, and poetry. The “writings” includes Psalms, Proverbs, Job,
Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Chronicles.
II. Talmud (teachings/Oral Torah)
Talmud (The Oral Torah): The Talmud is a collection of rabbinical writings that interpret, explain, and
apply the Torah scriptures. The Talmud was written between the second and fifth century CE, but
Orthodox Jews believe it was revealed to Moses along with the Torah and preserved orally until it was
written down. The Talmud is thus known as “the oral Torah,” with the first five books of the Torah
known as the “written Torah.”
The Talmud contains the statements, teachings, and studies of the most talented Jewish rabbis, including
extensive commentaries on the canonical scripture. The Talmud is not considered divine revelation, but
rather as study documents that are insightful and valuable, but not sacred. This material, which originates
from discussions and decisions in religious classrooms, contributed to the ongoing development of the
Talmud.
There are actually two Talmuds: the Jerusalem Talmud and the Babylonian Talmud. The Jerusalem
Talmud was composed circa 500 CE and the Babylonian Talmud was completed around 600 CE. By the
11th century, the Babylonian Talmud had established supremacy and today it is the one that is meant by
the term "Talmud."
The Talmud contains 2 types of material: Halakah (commentary on the laws in the Torah) and Aggadah
(contemplative and philosophical writings, theological, and ethical discussions, historical and anecdotal
material).
In Orthodox Judaism, the Oral Torah is accepted as equally sacred, inspired, and authoritative as the
Written Torah. One of the aims of Orthodox Judaism in Israel is to establish Talmudic law as the state law
of Israel. Elsewhere in the world, Orthodox Jews submit themselves voluntarily to Talmudic law and the
rabbinic court system, especially in matters of dietary and ritual law, marriage and divorce, and social
work.
The Talmud also plays an important role in Conservative Judaism, although it is viewed as an evolving
resource that changes with the times. Both professional and lay Talmudic scholarship is dedicated to
determining the proper response to modern issues by intensive study of the Talmud. Reform Judaism
officially rejects the Talmud as an entirely human invention reflecting medieval thought and values.
The Talmud consists of two parts: the Mishnah and the Gemara. The Mishnah is rabbinic commentary
on the Torah and the Gemara is rabbinic commentary on the Mishnah.
A. Mishnah
The Mishnah was a masterful and ambitious endeavor to systematize the extensive commentaries
and guidelines for religious practice which had been compiled over several centuries. The editor sought
to organize and preserve these materials for posterity, and to protect them from possible destruction by
potential opponents of the faith. The Mishnah contains six major sections, each subdivided into several
smaller sections covering a wide range of moral and theological and legal subjects: blessings, tithes,
temple offerings, agriculture; Sabbath laws and holiday observances; marriage and divorce; idolatry,
matters of civil law; sacrificial system in the Temple, dietary laws; ritual purity and impurity.
The Mishnah reflects many different opinions and does not seek to make definitive or binding
declarations. In addition, new traditions sprang up periodically. Study of the Mishnah became a central
part of religious education.
B. Gemara
The Gemara ("completion") is primarily a commentary on the Mishnah. Like the Mishnah, it
contains matters of Jewish law , but it also includes stories, legends, and sermons.
III. Midrash
The Midrash is a large body of rabbinical material derived primary from sermons (the Hebrew
word for "sermon" is d'rash). The primary collections of Midrash were compiled between the fourth and
sixth centuries, but the midrashic form continues to the present day.
The Midrash contains both legal and explanatory matter, but it is best known for the latter. With its
legends, parables, stories and creative insights, the Midrash tends to be more accessible to the average
person than the Torah and Talmud.
IV. Responsa
A vast collection (thousands of volumes) of answers to questions on Jewish law. If the Talmud is
a law book, the responsa are case law. They are composed by well-respected rabbis who have been asked
a specific question, and include a full description of the situation, references to the applicable Talmudic
passages, the rabbi’s answer, and the reasoning behind his opinion. Responsa began to be compiled in
the Middle Ages and continue to the present day. Recent responsa have dealt with topics such as the
koshering of dishwashers, cosmetic surgery, and artificial insemination. The Global Jewish Database has
compiled 343 books of responsa electronically.
V. Zohar (splendor)
The Book of Splendor, a series of mystical commentaries on the 24 canonical texts, is the central
book of Kabbalah, the mystical branch of Judaism. The Zohar was written by a Spanish kabbalist, Moses
de Leon, toward the end of the 13th century. However, de Leon passed his work (written Aramaic) off as
the work of a famous second-century sage Rabbi Simeon.
The Zohar finds in the Torah a set of underlying codes and keys that are believed to lead to knowledge of
and experience with the Godhead itself. To read the Torah with the proper mystical understanding is to
interact with and even affect the divine wisdom and energy.
The Zohar includes the Gnostic dualistic concept of both good and evil within the Godhead, and
discusses at length the creation of the universe , the problem of evil, and the cosmic significance of prayer
and good deeds.
The Zohar did not enjoy widespread popularity outside kabbalistic circles until after 1492 when Jews
were expelled from Spain and began to focus more on messianic and eschatological ideas. As with
mystical literature in any tradition, attitudes toward the Zohar vary widely.
Thirteen Principles of Jewish faith codified by Maimonides in 12th century
Although Judaism does not have an official set of doctrines or dogma, a set of 13 principles or articles of
faith developed by Rabbi Moses Maimonides in the 13th century is highly regarded by most Jews, and
provides a general outline of religious Judaism.
God exists.
God is one and unique.
God is incorporeal.
God is eternal.
Prayer is to God only.
The prophets spoke truth.
Moses was the greatest of the prophets.
The Written and Oral Torah were given to
Moses.
There will be no other Torah.
God knows the thoughts and deeds of people.
God will reward the good and punish the wicked.
The Messiah will come.
The dead will be resurrected.
Other Essentials of Judaism
Dietary Regulations
Allowed are animals that both chew the cud and have cloven hoofs; fish that have both fins and scales; certain
birds. There is a prescribed manner for slaughtering animals. Hindquarters are prohibited unless the sciatic nerve
has been removed first. Milk and meat products must be kept separate, including utensils.
Synagogue
Synagogues are Jewish houses of prayer and study. They usually contain separate rooms for prayer (the main
sanctuary), smaller rooms for study, and often an area for community or educational use. In Reform Judaism the
synagogue is typically referred to as a temple.
Ark: cupboard where scrolls of the Torah are kept. The scrolls contain the Pentateuch, handwritten on
parchment. The ark is mounted on the wall facing Jerusalem.
A perpetual light symbolizes the perpetual and eternal presence of God, and is a reminder of the constantly
lit menorah of the Temple in Jerusalem.
Prayer
Prayer has always been central to Jewish life. Prayers are prescribed three times per day: morning, afternoon, and
evening, with a fourth prayer added on Shabbat and holidays.
The Shema is composed of three Biblical passages (Deuteronomy 6:4-8 and 11:13-22, Numbers 15:7-42).
It is recited twice daily. It is the first prayer taught to children, and the last prayer one says in this life. The
Shema begins with one of the most famous and resonant statements in all of Jewish literature: “Hear, O israel.
The Lord is our God. The Lord is one.” During the service, the pray-er recites the Shema with eyes closed and
with great concentration:
Alem: Recited at the end of the service. Includes a heavy emphasis on monotheism, and reiterates hope for
the establishment of God’s kingdom on earth.
Amidah: 19 benedictions recited three times daily: a prayer of praise and petition.
Private prayers may be said at any time and in any place. In Orthodox congregations, communal prayers
may be said in the presence of 10 adult males; in other groups females also count toward the requirement of 10.
Observant Jews recite prayers throughout the day: waking in the morning, before eating or drinking; after a meal,
and other occasions. Prayer Book contains many prayers for special occasions.
Holy Days
Shabbat: The Jewish Sabbath day of rest, called Shabbat in Hebrew, begins on Friday evening and ends on
Saturday evening.
An important part of Judaism is acknowledging the fruits of the earth as a gift from God. Hence, Judaism
prescribes the recitation of blessings before and after eating, before enjoying fragrant aromas such as spices, or
upon seeing pleasing sights such as rainbows. The blessing serves to elevate the physical into the realm of the
spiritual. On Friday evening, as Jews welcome in their holy day of rest, Shabbat, blessings are recited over candles,
wine, bread, children and more.
Blessing the Candles: It is a mitzvah (commandment) for women to light candles to usher in the Sabbath
day of rest. Read a succinct explanation of why and how.
Blessing the Children : One of the most moving Shabbat rituals is the blessing over the children given on
Friday night.
Blessing the Wife: “Woman of Valor,” “Aishet Chayil” is a hymn which is customarily recited on Friday
evenings, after returning from synagogue and singing "Shalom Aleichem" and before sitting down to the Shabbat
evening meal.
Yom Kippur ("Day of Atonement") is the holiest and most solemn day of the year for the Jews. Its central themes
are atonement and repentance. Jews traditionally observe this holy day with a 25-hour period of fasting and
intensive prayer, often spending most of the day in synagogue services.
The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt At the
end of Yom Kippur, one considers oneself absolved by God.
Hannakah, also known as the Festival of Lights, is an eight-day Jewish holiday commemorating the rededication
of the Holy Temple (the Second Temple) in Jerusalem at the time of the Maccabean Revolt of the 2nd century
BCE. Hanukkah is observed for eight nights and days, starting on the 25th day of Kislev according to the Hebrew
calendar, which may occur at any time from late November to late December in the Gregorian calendar.
The festival is observed by the kindling of the lights of a unique candelabrum, the nine-branched Menorah or
Hanukiah, one additional light on each night of the holiday, progressing to eight on the final night. The typical
Menorah consists of eight branches with an additional raised branch. The extra light is called a shamash (Hebrew:
‫שמש‬, "attendant" or "sexton") and is given a distinct location, usually above or below the rest. The purpose of the
shamash is to have a light available for use, as using the Hanukkah lights themselves is forbidden.
Passover is a holiday and festival commemorating the story of the Exodus, in which the ancient Israelites were
freed from slavery in Egypt. Passover begins on the 15th day of the month of Nisan in the Jewish calendar, which
is in spring in the Northern Hemisphere, and is celebrated for seven or eight days. It is one of the most widely
observed Jewish holidays.
Observance-based Divisions in Judaism
Orthodox: Prior to the reform movement all Jews were traditional in belief and practice. Concept of Orthodoxy
did not arise until reform movement began. Orthodox Judaism is committed to retrain the traditional practices and
beliefs. Emphasize strict adherence to traditions and ancient beliefs of Jewish religion. Considers both the written
and oral Torahs to be the direct word of God that was divinely inspired. Follow established rituals, practices, daily
prayer rites, fasting, observance of Shabbat, and Kosher dietary restrictions. Critical of modern world and ways of
life, often taking steps to live away from modern society. Orthodox Jews are a small (approximately 2.3 million)
but visible minority among those who practice Judaism.
Males and females separated in synagogue with females often sitting in an upstairs gallery.
Services cannot be conducted without a quorum of 10 adult males
Services conducted entirely in Hebrew by male rabbi
Only males may celebrate the coming-of-age (bar mitzvah) ceremony
Males must keep their heads covered (with skull caps, shawl, or hat) as a reminder that God is above all.
Social roles are strictly separate: males are the breadwinners and women run the household
Hair of beard and in front of ears is sometimes left uncut (Lev 19:27)
Observe traditional dietary laws
No manual labor on Sabbath, including cooking, driving car, walking long distances, dialing a telephone, or
turning on electric lights
Reform Began in Germany in 18th century as Jews sought to enter the mainstream of European culture.
Influenced by the European enlightenment of the 18th century, participants in Jewish reformation were willing to
question every Jewish belief and practice. Reformers believe changes in traditional Judaism are necessary if it is
going to survive; however, Orthodox views the movement with suspicion and as a dangerous dilution of Judaism.
Adherents: 3-4.5 million)
Women and men do not sit separately in synagogue
Services conducted in the native language, with some Hebrew
Choirs and organ music quite common
Use of talit and tefillin are optional
Traditional ways of dressing have disappeared
Equality is espoused for men and women; women may become rabbis, and girls have coming-of-age (bat
mitzvah) ceremonies, not just boys.
Conservative Some Jews, although unhappy with strict orthodoxy, felt the reform movement was too radical.
They desired moderate change, but also wanted to protect the beloved tradition, such as the use of Hebrew in
services. Change is considered slowly and carefully before it is enacted (e.g., ordination of female rabbis). Almost
half of practicing Jews in the United States belong to this branch. Adherents: 1.5-4.5 million.
Reconstructionist Judaism A “secular” approach to Judaism founded by Mordecai Kaplan, a leader in the Society
for the Advancement of Judaism. Kaplan encouraged Jews to become familiar with elements of traditional
Judaism, but to think of these beliefs as useful symbols. Even the idea of God is reformulated as “the Power which
makes me follow higher ideals.”
Haredim and Hassidim: commonly referred to as “ultra orthodox,” a term they reject. Consider themselves the
only true Jews and others as non-Jewish. To avoid exposure to the morally bankrupt world they avoid television,
film, secular publications, and the internet. In Israel they are the only group granted exemption from military
service.
Sources
Ludwig, Theodore M. The Sacred Paths of the East. Prentice-Hall, 2001
McDowell, Michael & Nathan Brown. World Religions at Your Fingertip. Alpha Books, 2009.
Partridge, Christopher (ed.). Introduction to World Religions. Fortress Press, 2005.
Smith, Huston. The World’s Religions. Harper Collins, 1991
www.religionfacts.com
www.wikipedia.com
www.jewfaq.org