MISSION AMONG THE POOR International, Inc.

JUDAISM

I  Number of Adherents

There is a distinction between the Jewish people and the religion of Judaism. Not all Jewish people consider themselves to be religious. Many profess to be atheists, agnostics, or secular. While not all Jewish people follow the religion of Judaism, when Jews choose to be religious, they generally choose some variety of Judaism rather than another religion. They consider Judaism "our" religion, available for those Jews who choose to adhere. In contrast, most Jewish people would consider Christianity to be "their" religion, that is, a religion appropriate for non-Jews.

With this in mind we can say that there are 12.8 million Jewish people in the world today. In a 1990 census of American (United States) Jews, 76% claimed to adhere to some Jewish religious affiliation, while 20% were secular.

The 1993 American Jewish Yearbook gives the following population statistics as of 1991: Of the 12.8 million Jews, 4.1 million are in Israel, 6.3 million in North and South America, and 868,000 in the former Soviet Union. In the United States, there were 5.8 million Jews in 1992. Because of the rapid changes in the former Soviet Union, such numbers are highly susceptible to change.

II  Introducing Judaism

The term "Judaism" is sometimes loosely used to include not only the faith of modern Jews but also that of the Old Testament. Sometimes it is used to include the entire Jewish way of life. It is best, however, to use the term "Judaism" to refer to the religion of the rabbis that developed from about 200 B.C. onward and crystallized following the destruction of the Temple in A.D. 70. In this way Christianity is not described as a daughter religion, but more correctly as a sister: both branched out from Old Testament faith.

III  The Development of Judaism

From around 200 B.C. onward, new institutions and ways of life developed that distinguished Rabbinic Judaism from the religion of ancient (Old Testament) Israel. New institutions arose such as the synagogue (the house of worship and study), the yeshivot (religious academies for the training of rabbis), and the office of the rabbi (a leader holding religious authority).

One of the greatest catalysts in the development of Judaism was the destruction of the Temple in A.D. 70, which resulted in the abolition of sacrifices and the priesthood. Rather than being guided by priests, prophets, or kings, the rabbis became the authorities who established various laws and practices that had normative authority.

Before the eighteenth century, there was basically one kind of Judaism. In contrast, one of the distinguishing features of modern Judaism is the existence of the three main movements or "branches". These branches are not quite equivalent to what Christians understand by denominations, where one's identity is often tied strongly to a particular denomination, and in which one's affiliation is often determined simply by family tradition. The branches of Judaism are more like voluntary associations, with classifications according to cultural and doctrinal formulas (like denominations) but with adherence to a particular branch often governed by personal preference, nearness of a given synagogue, or one's agreement with the rabbi's style and views (like voluntary associations).

Within each branch we will find adherents with varying degrees of observance. Many Jewish people formulate their own informal version of Judaism and do not fix exactly into any one of these categories. Nevertheless, knowing the distinctions between the branches and to which branch one's Jewish friends adhere can be helpful in most witnessing situations.

(1) Orthodox Judaism: There was only one kind of Judaism until the Age of the Enlightenment in the eighteenth century. Only later, to differentiate it from the other branches of Judaism, was this called "Orthodox". Today, Orthodox Judaism is characterized by an emphasis on tradition and strict observance of the Law of Moses as interpreted by the rabbis.

(2) Reform Judaism: Reform Judaism began in Germany in the eighteenth century at the time of the Enlightenment, or Haskalah. It sought to modernize what were considered outmoded ways of thinking and doing and to thus prevent the increasing assimilation of German Jewry. Reform Judaism emphasizes ethics and the precepts of the prophets.

(3) Conservative Judaism: This branch developed from nineteenth-century German roots as a middle-ground branch.

IV  The Three Branches of Judaism

It can be helpful to compare Orthodox Judaism with Roman Catholicism or Greek Orthodoxy, where there is a heavy emphasis on tradition. Reformed Judaism can be compared with Unitarianism, emphasizing humanism. Conservative Judaism can be compared to modern liberal Protestantism, emphasizing form over doctrinal content.

Notice that there is no equivalent to evangelical Christianity, emphasizing a personal relationship with God. Orthodox Judaism is sometimes mistaken for this, but it is more concerned with living according to the traditional understandings than with a personal relationship with God.

It is possible to be an atheist and yet an Orthodox Jew! One may identify oneself as Orthodox because of attending an Orthodox congregation or because one keeps a traditional Jewish lifestyle (observing the Sabbath strictly, keeping kosher, etc.). What one believes about God, sin, or the afterlife is not nearly as important as living a proper life here and now, as defined by the branch to which one belongs. We can say that it is probable that someone who is Orthodox will in fact believe in God, while an atheist would be more likely to align with the Reform branch, if any. But there are many exceptions. Though one can pair doctrinal positions with the three branches, doctrine is not taught in Judaism as it is in Christianity, and one may easily adhere to a particular branch without adopting the doctrines of that branch.

In other words, one can surmise correctly what an individual's lifestyle is likely to be on the basis of the branch to which he or she adheres. The only way to find out what a Jewish friend believes, however, is to ask. Do not assume what his or her beliefs are on the basis of the branch with which he or she affiliates.

There are some other branches in Judaism, like Reconstructionist, Hasidic, and Zionist. They are not major branches but should be known:

(1) Reconstructionist: Reconstructionist Judaism is an American offshoot of Conservative Judaism. It maintains that Judaism is a "religious civilization" that must constantly adapt to contemporary life.

(2) Hasidic: Hasidic Judaism, usually called Hasidims, is an ultra-Orthodox movement characterized by strict observance of the Law of Moses, mystical teachings, and is socially separatist. Several different Hasidic groups exist. Each find its identity in its leader, called the rebbe, who is the dynastic head of the particular Hasidic group in which leadership is passed down through the generations from father to son.

(3) Zionist: Zionism is listed here because it is sometimes mistaken as a form of Judaism. In reality it is a political movement dating from the late 19th century, concerned with the return of Jews to the land of Israel.

V  Three Branches: A Comparison

(1) History:

• Orthodox: Orthodoxy dates back to the days of the Talmud (second to fifth centuries AD). It was the only form of Jewish practice prior to the 18th century and the emergence of Reform Judaism. Orthodoxy today seeks to preserve classical or traditional Judaism.
• Conservative: Conservative Judaism is an American Movement with roots in 19th century Germany. It arose as a reaction to what some viewed as the extreme assimilationist tendencies of Reform Judaism. It tried to be a middle ground, attempting to maintain basic traditions while adapting to modern life.
• Reform: Reform Judaism emerged following the emancipation from ghetto life in the late 18th century. It sought to modernize Judaism and thus stem the tide of assimilation threatening German Jewry. It was thought that Jewish identity could be best maintained by modernization, but others saw this as in fact contributing to assimilation and the loss of Jewish identity.

(2) Other Terms:

• Orthodox: Traditional or Torah Judaism
• Conservative: Historical Judaism
• Reform: Liberal or Progressive Judaism

(3) US Membership:

• Orthodox: 6% of all American Jews
• Conservative: 35% of all American Jews
• Reform: 38% of all American Jews

(4) View of Scripture:

• Orthodox: Torah, meaning essentially the teaching of the Five Books of Moses, is truth. A person must have faith in its essential, revealed character. A true Jew believes in revelation and the divine origin of the oral and written Torah. "Oral Torah" refers to various interpretations of the written Torah believed to have been given to Moses along with the written Torah. The Torah is accorded a higher place than the rest of the Hebrew Bible.
• Conservative: The Bible, both the Torah and the other books, is the word of God and man. It is not inspired in the traditional sense, but rather dynamically inspired. Revelation is an ongoing process.
• Reform: The Bible is a human document preserving the history, culture, legends and hopes of a people. It is valuable for deriving moral and ethical insights. Revelation is an ongoing process.

(5) View of God:

• Orthodox: God is spirit rather than form. He is a personal God-omnipotent, omniscient, omnipresent, eternal, and compassionate.
• Conservative: The concept of God is nondogmatic and flexible. There is less atheism in Conservative Judaism than in Reform, but most often God is considered impersonal and ineffable.
• Reform: Reform Judaism allows a varied interpretation of the "God concept" with wide latitude for naturalists, mystics, supernaturalists, or religious humanists. It holds that "the truth is that we do not know the truth".

(6) View of Humanity:

• Orthodox: Humanity is morally neutral, with a good and an evil inclination. He or she can overcome his or her evil bent and be perfected by his or her own efforts in observance of the Law.
• Conservative: This group tend toward the Reform view, though it is not as likely to espouse humanism. Perfectibility can come through enlightenment. Humanity is "in partnership" with God.
• Reform: Humanity's nature is basically good. Through education, encouragement, and evolution he or she can actualize the potential already existing within him or her.

(7) View of Tradition of the Law:

• Orthodox: The Law is the basis of Judaism. It is authoritative and gives structure and meaning to life. The life of total dedication to Halakhah (body of Jewish law) leads to a nearness to God.
• Conservative: Adaptation to contemporary situations is inevitable. The demands of morality are absolute; the specific laws are relative.
• Reform: The law is an involving, ever-dynamic religious code that adapts to every age. It is maintained that if religious observances clash with the just demands of civilized society they must be dropped.

(8) View of Sin:

• Orthodox: Orthodox Jews do not believe in "original sin". Rather one commits sin by breaking the commandments of the Law.
• Conservative: Conservative Jews do not believe in "original sin". The individual can sin in moral or social actions.
• Reform: Reform Jews do not believe in "original sin". Sin is interpreted as the ills of society. Humanity is sometimes held to have "divine spark" within.

(9) View of Salvation:

• Orthodox: Repentance (belief in God's mercy), prayer, and obedience to the Law are necessary for a proper relationship with God. "Salvation" is not considered to be a Jewish concept, inasmuch as Jewish people presume a standing with God.
• Conservative: Conservative Jews tend toward the Reform view, but include the necessity of maintaining Jewish identity.
• Reform: "Salvation" is obtained through the betterment of self and society. It is social improvement.

(10)  View of the Messiah:

• Orthodox: The Messiah is a human being who is not divine. He will restore the Jewish kingdom and extend his righteous rule over the earth. He will execute judgment and right all wrongs.
• Conservative: Conservative Jews hold much the same view as the Reform.
• Reform: Instead of belief in Messiah as a person or divine being, Reform Jews favor the concept of a Utopian age toward which humankind is progressing, sometimes called the "Messianic Age".

VI  The Beliefs of Judaism

Above we referred to the fact that Judaism is a religion of deed, not creed. If there is any religious principle (what Christians would call a "doctrine") that Judaism explicitly affirms and teaches, it is the "unity of God". Deutoronomy 6:4-called the Sh'ma-proclaims: "Hear O Israel, the Lord of our God, the Lord is one".

Beyond the affirmation of the Sh'ma, there have been attempts at compiling various statements of faith (such as the Thirteen Principles of Maimonides), but they have been few and not widely studied or accepted as binding.

The three branches to have their more or less "official" doctrinal positions on various matters such as the person of God or the nature of humankind. These are described in the chart of "The Three Branches of Judaism". In no way, however, are they binding on any Jewish person.

VII  The Practices of Judaism

(1) The Annual Holiday Cycle: Almost all Jewish people, regardless of the branch to which they belong, observe at least some of the Jewish holidays. Jewish people usually speak of "observing" the holidays rather than "celebrating" them. And while it is common for Christians to speak of the "feasts of Israel", they are spoken of by Jewish people as the "Jewish holidays". The major holidays in Judaism are:

• Rosh Hashnah (the Jewish New Year). In the US, most often pronounced as "Russia Shunna" (September or October).
• Yom Kippur (the Day of Atonement). Pronounced most often in the US as "Yum Kipper" (September or October, ten days after Rosh Hashanah).
• Sukkot or Sukkos. Most often pronounced to rhyme with "look us". Also called Tabernacles or Booths (September or October, five days after Yom Kippur).
• Hanukkah. Most often pronounced to rhyme with "onica" as in the name Veronica (November or December. Lasts eight days).
• Purim (Pronounced to rhyme with "lure 'im", February or March. Considered a minor holiday, but popular).
• Passover. March or April; lasts a week, but the ceremonial meal called the seder is held only on the first two nights.
• Shavuot or Shavuos. Most often pronounced to rhyme with "ya knew us". Also called the Festival of Weeks (May or June).

(2) The Life Cycle: Besides the annual holidays, there are various distinctive lifestyle events that characterize the lives of most Jewish people. Three of them are mentined here:

• Circumcision of sons on the eighth day. The accompanying ceremony is called brit milah.
• Bar mitzvah (for boys) and bat mitzvah (for girls-not traditional). The coming-of-age ceremony at age thirteen. Generally consists of a synagogue service followed by an extended and elaborate reception with full meal.
• Jewish weddings are typically characterized by the ceremony under a canopy-the chuppah, (rhymes with "look a"; the "ch" is  pronounced  gutturally as in German) and the smashing of a glass wrapped in a cloth to symbolize the destruction of the Temple.
• Jewish mourning practices following a funeral include the family sitting shiva, or mourning for seven days (traditionally) or fewer.

(3) Daily Lifestyle: Some other distinctive practices of Judaism include the following. The term "traditional Jews" in the material below is usually synonymous with "Orthodox". Some, however, from the other branches may choose to live more "traditionally" as an attempt to connect with their heritage.

• Observing the Sabbath: Traditional Jews will abstain from work, from driving, and from lighting a fire on the Sabbath. Many who do not followtraditional observance will at least prepare a special family meal for the beginning of the Sabbath on Friday evening.
• Donning tefillin (phylacteries), small black boxes containing Scripture portions that must be wrapped around the arm and forehead according to a set time and pattern. This is practiced today only by traditional Jews.
• Placing a mezuzah on the doorposts of one's home. The mezuzah is a small rectangular box containing various Scripture portions. Though a traditional practice, many Jews have adopted it as a way of affirming their Jewishness, not necessarily related to any religious beliefs.
• Keeping the dietary laws (keeping kosher): The most well-known dietary law is the prohibition of mixing meat and drink at one meal. Strictly observed by Orthodox Jews. Many other Jews will keep kosher to a limited degree out of customary ways of doing things rather than religious conviction. For example, even among nonreligious Jews who do not believe the dietary laws are binding, it would be most unusual to find a baked ham served for dinner; chicken or beef would be customary instead.

VIII  The Jewish Scriptures

The Old Testament portion of the Bible is the Scripture of Judaism. Some Jewish people prefer the term the "Hebrew Bible" so as not to imply that they accord any validity to the idea of a "new" covenant in contrast to an "old" one. In practice, however, many do use the term "Old Testament". It should be noted that even though many Jews do not consider the Old Testament to be the Word of God as inspired, it is generally accorded respect as part of Jewish tradition and history.

There are other books, such as the Talmud, considered by Orthodox Jews to possess divine authority. The Talmud consists of the Mishnah and the Gemara. The Mishnah consists in large part of various legal rulings and was compiled around AD 200. The Gemara elaborates and coments on the discussions in the Mishnah and was compiled around AD 550. Most Jewish people consider the Talmud and other rabbinic interpretations to be useful for ethics and instructive for life but not binding as divine authority.

IX  Prophesy and Fulfilment

• (1) Prophesy: The Messiah will be from the seed of Abraham (Gen. 18:18); Isaac (Gen. 21:12); Jacob (Num. 24:17,19); Judah (Gen. 49:10); Jesse (Isaiah 11:1-2); David (Jere. 23:5-6)//Fulfilment: "Jesus... the son of David, the son of Jesse, the son of Judah, the son of Jacob, the son of Isaac, the son of Abraham" (Luke 3:31-33)
• (2) Prophesy: Born in Bethlehem (Micah 5:2; also John 7:42)//Fulfilment: "So Joseph also went up from the town of Nazareth in Galilee to Judea, to Bethlehem the town of David" (Luke 2:4)
• (3) Prophesy: "He was despised and rejected by men" (Is. 53:3)//Fulfilment: "Those who passed by [the cross] hurled insults at him..." (Matt. 27:39-44)
• (4) Prophesy: "A man of sorrows" (Isaiah 53:3)//Fulfilment: "Then [Jesus] said to them, 'my soul is overwhelmed with sorrow to the point of death'" (Matt. 26:38)
• (5) Prophesy: "Familiar with suffering" (Is. 53:3)//Fulfilment: "He then began to teach them that the Son of Man must suffer many things" (Mk. 9:31; also Lk. 24:26)
• (6) Prophesy: "Be strong, do not fear, your God will come... Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the mute tongue shout for joy" (Is. 35:4-6); "the Lord has anointed me to preach goodnews to the poor" (Is. 61:1)//Fulfilment: "Go back and report to John what you hear and see: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the goodnews is preached to the poor" (Matt. 11:4-5; also Luke 4:18)
• (7) Prophesy: "Surely he took up our infirmities and carried our sorrows" (Is. 53:4)//Fulfilment: "[Jesus] drove out the spirits with a word and healed all the sick" (Matt. 8:16-17)
• (8) Prophesy: "They must not... break any of [the Passover lamb's] bones" (Num. 9:12); "He was pierced" (Is. 51:5); "They have pierced my hands and feet" (Pss. 22:16; also Zech. 12:10)//Fulfilment: "But when they came to Jesus and found that he was already dead, they did not break his legs. Instead, one of the soldiers pierced Jesus' side with a spear" (John 19:33-37)
• (9) Prophesy: "But he was pierced for our transgressions, he was crushed for our iniquities... the Lord has laid on him the iniquity of us all" (Is. 53:5-6)//Fulfilment: "The Son of Man [came] to give his life as a ransom for many" (Matt. 20:28); "God made him who had no sin to be sin for us" (2 Cor. 5:21; also John 11:49-51; 1 Cor. 15:3)
• (10) Prophesy: "He was oppressed and afflicted, yet he did not open his mouth... as a sheep before her shearers is silent, so he did not open his mouth" (Is. 53:7)//Fulfilment: "But Jesus remained silent" (Matt. 26:63); "When he was accused by the chief priests and the elders, he gave no answer" (Matt. 27:12)
• (11) Prophesy: "They divide my garments among them and cast lots for my clothing" (Pss. 22:18)//Fulfilment: "[Jesus'] garment was seamless, woven in one piece... 'Let's decide by lot who will get it'" (John 19:23-24)
• (12) Prophesy: "He had done no violence, nor was any deceit in his mouth" (Is. 53:12)//Fulfilment: Judas: "'I have sinned', he said, 'for I have betrayed innocent blood'" (Matt. 27:4; also Luke 23:41; 2 Cor. 5:21)
• (13) Prophesy: He "was numbered with the transgressors" (Is. 53:12)//Fulfilment: "Two robbers were crucified with him" (Matt. 27:38; also Luke 22:37)
• (14) Prophesy: "He was assigned a grave... with the rich in his death" (Is. 51:9)//Fulfilment: "There came a rich man from Arimathea, named Joseph... Joseph took the body and placed it in his own new tomb" (Matt. 27:57-60)
• (15) Prophesy: "For he made intercession for the transgressors" (Is. 53:12)//Fulfilment: "Father, forgive them, for they do not know what they are doing" (Lk. 23:34)
• (16) Prophesy: "You will not abandon me to the grave, nor will you let your Holy One see decay" (Pss. 16:10); "Though the Lord makes his life a guilt offering, he will see his offspring and prolong his days..." (Is. 53:10-11)//Fulfilment: "Why do you look for the living among the dead? He is not here; he has risen!" (Lk. 24:5-6; also Acts 2:31-32)
• (17) Prophesy: "The stone the builders rejected has become the capstone" (Pss. 118:22; Is. 8:14)//Fulfilment: "But when the tenants saw the son, they said to each other, 'This is the heir. Come, let's kill him'" (Matt. 21:28-42)

                                                -Richard Robinson