Beliefs
Rambam's 13 Principles of Faith are an excellent summary of the core beliefs of Orthodox Judaism.
- I believe with perfect faith that God is the Creator and Ruler of all things. He alone has made, does make, and will make all things.
- I believe with perfect faith that God is One. There is no unity that is in any way like His. He alone is our God. He was, He is, and He will be.
- I believe with perfect faith that God does not have a body. Physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.
- I believe with perfect faith that God is first and last.
- I believe with perfect faith that it is only proper to pray to God. One may not pray to anyone or anything else.
- I believe with perfect faith that all the words of the prophets are true.
- I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.
- I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.
- I believe with perfect faith that this Torah will not be changed, and that there will never be another given by God.
- I believe with perfect faith that God knows all of man's deeds and thoughts. It is thus written (Psalm 33:15), "He has molded every heart together, He understands what each one does."
- I believe with perfect faith that God rewards those who keep His commandments, and punishes those who transgress Him.
- I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.
- I believe with perfect faith that the dead will be brought back to life when God wills it to happen.
In terms of practice, Orthodox Jews strictly follow the Written Torah and the Oral Law as interpreted by the Medieval commentators (Rishonim) and codified in the Codices (Rabbi Joseph Karo's Shulhan Arukh and Rabbi Moshe Isserlis's Mapah). From the time they get up in the morning until they go to bed at night, Orthodox Jews observe God's commandments concerning prayer, dress, food, sex, family relations, social behavior, the Sabbath day, holidays and more.
Movement
The term "Orthodox" Judaism only emerged as a result of the growth of new branches of Judaism. Orthodox Judaism views itself as the continuation of the beliefs and practices of normative Judaism, as accepted by the Jewish nation at Mt. Sinai and codified in successive generations in an ongoing process that continues to this day.
It follows that Orthodox is not a unified movement with a single governing body, but rather many different movements that all strictly observe Judaism. While all orthodox movements are similar in their beliefs and observance, they differ in the details that are emphasized and in their attitudes toward modern culture and the State of Israel. Modern Orthodox tend to be a bit more liberal and more Zionistic. Ultra-Orthodox, including Yeshivah movements and the Chasidic sect, tend to be the least open to change and the most critical of modern society.
Chasidism, founded in Europe by the Baal Shem Tov, believes that acts of kindness and prayer could be used to reach God, as opposed to the older view that one could only become a righteous Jew through rigorous learning. The word Chasid describes a person who does chesed (good deeds for others). Chasidic Jews dress distinctively, live separately from modern society, and are dedicated to strict observance of Jewish Law.
Orthodox Judaism is the only movement that has preserved the mystical foundations of Jewish theology, referred to as Kabbalah.
Conservative Judaism maintains that the ideas in the Torah come from God, but were transmitted by humans and contain a human compontent. Conservative Judaism generally accepts the binding nature of halakhah (Jewish Law), but believes that the Law should adapt, absorbing aspects of the predominant culture while remaining true to Judaism's values.
The roots for Conservative Judaism were laid in the Jewish Theological Seminary of America stretch back into the 1880s, but the movement was formally organized by Dr. Solomon Schechter in 1913. Dr. Schechter raised a call for unity and foresaw The United Synagogue of Conservative Jewry to be "the greatest bequest that I shall leave to American Israel."
Dr. Schechter wanted the movement to implement certain key ideas: a) K'lal Yisrael (the whole of the Jewish community); b) a Jewry based on the North American experience; c) a Jewry related to modern living; d) a Jewry devoted to Torah, with education a major priority; and e) a Jewry normatively halachic.
Conservative Judaism maintains that the truths found in Jewish scriptures and other Jewish writings come from G-d, but were transmitted by humans and contain a human compontent. Conservative Judaism generally accepts the binding nature of halakhah, but believes that the Law should change and adapt, absorbing aspects of the predominant culture while remaining true to Judaism's values. The idea of flexibility is deply rooted in Conservative Judaism, and can be found within their own Statement of Principles, Emet ve-Emunah.
Ismar Schorsch, Chancellor of the Jewish Theological Seminary, identifies and explores seven core values of Conservative Judaism in his monograph, "The Sacred Cluster: The Core Values of Conservative Judaism." According to Schorsch, the core values of Conservative Judaism are:
- The Centrality of Modern Israel
- Hebrew: The Irreplaceable Language of Jewish Expression
- Devotion to the Ideal of Klal Yisrael
- The Defining Role of Torah in the Reshaping of Judaism
- The Study of Torah
- The Governance of Jewish Life by Halakha
- Belief in God
The Conservative Movement in Israel is called the Masorti (Masorti is the Hebrew word for "traditional") Movement. According to the Masorti Movement Web Site, the ideology of the Masorti Movement is based on three primary principles:
- Torah and Mitzvot
- Tolerance and Pluralism
- Zionism
Reform Judaism believes that the Torah was written by different human sources, rather than by God, and then later combined. While Reform Judaism does not accept the binding nature of halakhah (Jewish Law), the movement does retain much of the values and ethics of Judaism as well as some of the practices and culture.
American Reform Judaism, the largest Jewish movement in North America, was founded by Rabbi Isaac Mayer Wise over 125 years ago. Though its early classical period was in Germany and Central Europe, Reform (Progressive) Judaism has undergone its greatest period of growth and development in the United States.
Progressive Judaism is rooted in the Bible, especially in the teachings of the Hebrew Prophets. It is founded on authentic manifestations of Jewish creativity, ancient and modern, particularly those that stress inwardness and desire to learn what God expects from us; justice and equality, democracy and peace, personal fulfillment and collective obligations.
The practices of Progressive Judaism are anchored in Jewish thought and tradition. They seek to extend the range of observance by granting full equality to all Jews, irrespective of gender and sexual orientation - while challenging laws that are contrary to Judaism's fundamental principles.
One of the guiding principles of Reform Judaism is the autonomy of the individual. A Reform Jew has the right to decide whether to subscribe to a particular belief or practice.
The Movement accepts that all Jews -- whether Reform, Conservative, Reconstructionist, or Orthodox -- are essential parts of the worldwide community of Jewry. Reform Judaism maintains that all Jews have an obligation to study the traditions and to observe those mitzvot (sacred acts) that have meaning today and that can ennoble Jewish families and communities.
Reform Judaism differs from more ritually observant forms of Judaism in that it recognizes that the sacred heritage has evolved and adapted over the centuries and that it must continue to do so.
According to Rabbi Eric. H. Yoffie of the The Union for Reform Judaism:
- Reform Jews are committed to a Judaism that changes and adapts to the needs of the day
- Reform Jews are committed to the absolute equality of women in all areas of Jewish life
- Reform Jews are committed to social justice
- Reform Jews are committed to the principle of inclusion, not exclusion
- Reform Jews are committed to a true partnership between the rabbinate and the laity.
The earliest Reform rabbis to settle in Israel arrived in the 1930's. In 1973, the World Union for Progressive Judaism moved its headquarters to Jerusalem, establishing Progressive Judaism's international presence in Zion and reflecting its commitment to help build a strong indigenous movement. Today the are some 30 Progressive congregations around Israel.
In its practice, Progressive Judaism in Israel is in some ways more traditional than in the Diaspora. Hebrew is used exclusively in worship services. Classical Jewish texts and Rabbinic literature play a more prominent role in Reform education and synagogue life. A Progressive Beit Din (religious court) regulates procedures of conversion and offers guidance in other ritual matters. This traditional leaning embodies one of the original, classic principles of the movement: that Progressive Judaism draws upon powerful influences in the larger social context in which it lives and grows.
Like Reform Jews worldwide, the members of the Israel movement value the principal of "Tikkun Olam" - the repair of the world through the pursuit of social justice - as they value ritual and tradition. In Israel this commitment extends to protecting the physical and spiritual well-being of the Jewish State. Progressive Judaism is dedicated to ensuring that the State of Israel reflect Judaism's highest prophetic character which calls for freedom, equality and peace among all the inhabitants of the land.
Reconstructionist Judaism is a progressive, contemporary approach to Jewish life that integrates a deep respect for traditional Judaism with the insights and ideas of contemporary social, intellectual and spiritual life. They believe that Judaism is an "evolving religious civilization." In one way it is more liberal than Reform Judaism - the movement does not believe in a personified deity that is active in history and does not believe that God chose the Jewish people. In another way Reconstructionist Judaism is less liberal than Reform Judaism - Reconstructionists may observe Jewish Law, not because it is a binding Law from God, but because it is a valuable cultural remnant.
The Founding of Reconstructionist Judaism by Rabbi Mordecai M. Kaplan
The founder of the reconstructionist movement, Rabbi Mordecai M. Kaplan, launched the movement in the 1920's with the creation of a reconstructionist magazine and his book, Judaism as a Civilization: Toward a Reconstruction of American Jewish Life.
It was the insight of Rabbi Kaplan that Judaism could do well by incorporating the American ideals of equality and democracy. Theological perspectives that flourished in traditional hierarchical societies needed to be reconstructed to speak in a society where authority derived from the people and where one's religious or ethnic identity was not, in principle, a barrier to full economic and political participation.
Kaplan's beliefs endorsed traditional Jewish customs and practices, but the reasoning behind them changed. Kaplan promoted the idea that rituals are made holy due to the unity and community of the people performing them, as opposed to the traditional Jewish view that God's command is what makes rituals mandatory.
Kaplan saw Judaism not as a religion, but as a civilization, characterized by beliefs and practices, as well as language, culture, literature, ethics, art, history, social organization, symbols, and customs. He promoted the notion of a synagogue-center that offered religious prayer services as well as study programs, drama, dance, song, sports and exercise. He encouraged democracy in the synagogue community and advocated voluntary membership, elected leadership, and respect for the religious opinions of individuals.
What do Reconstructionist Jews Believe?
Judaism is an Evolving Tradition
Reconstructionism is a "bottom-up" approach to Judaism. It begins with the experiences of the Jewish people. It speaks less of revelation and more of discovery. It emphasizes connection, opportunity and responsibility over commandment. Each generation of Jews has subtly reshaped the faith and traditions of the Jewish people. Reconstructionist Jews seek to nurture this evolution, and consider it the power that allows Judaism to continue as a dynamic tradition in every age.
Judaism is a Spiritual Path
Reconstructionist Jews understand Judaism primarily as a spiritual path, the means by which the search for ultimate meaning in life is conducted. God is the source of meaning, the power within that urges us toward generosity, responsibility, concern and self-fulfillment. God is found when we look for meaning in the world and work to realize the goals of morality and justice.
Jewish People Share Past, Present and Future
Reconstructionist Jews believe the Jewish people share historical memory and destiny, a commitment to the Hebrew language and the land of Israel and are heirs to a rich legacy of thought, laughter and tears that continues to grow in our day. Reconstructionist Jews work towards a shared vision of Jewish peoplehood amongst a wide diversity of Jewish religious ideology and practice.
Jews Choose the Covenant
Reconstructionists diverge from definitions of Judaism that see God as choosing Israel from among other nations, initiating the covenant and revealing the law. They believe it is the Jewish people who choose to live in a context of covenant, through which tradition becomes holy. They believe in an historic mission, to witness the divine presence throughout the world, and especially to testify that every human life is sacred, created in the divine image.
Reconstructionists are Religious Humanists
Reconstructionists believe in the human authorship of all religious traditions, including their own, and they realize that no tradition has a monopoly on religious truth. Reconstructionists believe that all peoples are called to build a world of justice and compassion, and we welcome dialogue with persons of good will in all traditions.
Humanistic Judaism, founded in 1963 in Detroit, Michigan by Rabbi Sherwin T. Wine, offers a nontheistic alternative in contemporary Jewish life. Humanistic Jews believe in creating a meaningful Jewish lifestyle free from supernatural authority, in achieving dignity and self-esteem, and in reviving the secular roots of Judaism. Humanistic Judaism embraces a human-centered philosophy that combines the celebration of Jewish culture and identity with adherence to humanistic values.
Society for Humanistic Judaism
The Society for Humanistic Judaism was organized in 1969. The Society's mission is to mobilize people to celebrate Jewish identity and culture consistent with a humanistic philosophy of life.
International Institute for Secular Humanistic Judaism
Established in 1985 in Jerusalem to serve the needs of the growing Secular Humanistic movement, the International Institute for Secular Humanistic Judaism (IISHJ) is the intellectual and educational arm of the International Federation of Secular Humanistic Jews.
International Federation of Secular Humanistic Judaism
The goals of the Federation and our constituent organizations are to reach out to secular Jews and offer communities where we can affirm our Judaism, celebrate our Jewish identity, educate our children about their rich and vibrant heritage, and fully participate in Jewish life.
Humanistic Judaism Homepage
Walter Hellman built this site as an independent service for all Humanistic Jews, both affiliated and unaffiliated. While the primary purpose of this page and the associated mailing list is to further the advancment of Humanisitic Judaism, the page and its contents do not necessarily represent the views of the Society for Humanistic Judaism.
Camp Keshet
Camp Keshet is the National Camp for Cultural, Secular and Humanistic Jewish. The summer camp is for children ages 8-16.
