judaism
While there are three distinct denominations of Judaism, they have many things in common.
Reformed Judaism
Reform Judaism is the most liberal of the major movements within Judaism today.
It started in the 1800s in Germany during the emancipation and encouraged the
examination of religion with an eye toward rationality and egalitarianism.
Reform Judaism differs from the other major movements in that it views both the Oral
and Written laws as a product of human hands (specifically, it views the Torah as
divinely inspired, but written in the language of the time in which it was given). The laws
reflect their times, but contain many timeless truths. The Reform movement stresses
retention of the key principles of Judaism. As for practice, it strongly recommends individual study of the traditional practices; however, the adherent is free to follow only those practices
that increase the sanctity of their relationship to God. Reform Judaism also stresses
equality between the sexes.
Reform Judaism shares the universal Jewish emphasis on learning, duty and obligation,
rather than creed as the primary expression of a religious life. Reform stresses that ethical
responsibilities, personal and social, are enjoined by God. Reform also believes that our
ethical obligations are but a beginning; they extend to many other aspects of Jewish living, including creating a Jewish home centered on family devotion; lifelong study; private prayer
and public worship; daily religious observance; keeping the Sabbath and the holy days; celebrating the major events of life; involvement with the synagogue and community and
other activities that promote the survival of the Jewish people and enhance its existence. Within each aspect of observance, Reform Judaism demands that Jews confront the claims
of Jewish tradition, however differently perceived, and exercise their individual autonomy —
based, as the Shema says, upon reason, heart and strength — choosing and creating their holiness as people and as community. The requirement for commitment and knowledge is repeatedly emphasized. A Reform Jew who determines their practice based on convenience alone is not acting in accordance with the recommended position of Reform Judaism. Reform also rejects the faith tenets of other religions as a matter of first principles.
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It started in the 1800s in Germany during the emancipation and encouraged the
examination of religion with an eye toward rationality and egalitarianism.
Reform Judaism differs from the other major movements in that it views both the Oral
and Written laws as a product of human hands (specifically, it views the Torah as
divinely inspired, but written in the language of the time in which it was given). The laws
reflect their times, but contain many timeless truths. The Reform movement stresses
retention of the key principles of Judaism. As for practice, it strongly recommends individual study of the traditional practices; however, the adherent is free to follow only those practices
that increase the sanctity of their relationship to God. Reform Judaism also stresses
equality between the sexes.
Reform Judaism shares the universal Jewish emphasis on learning, duty and obligation,
rather than creed as the primary expression of a religious life. Reform stresses that ethical
responsibilities, personal and social, are enjoined by God. Reform also believes that our
ethical obligations are but a beginning; they extend to many other aspects of Jewish living, including creating a Jewish home centered on family devotion; lifelong study; private prayer
and public worship; daily religious observance; keeping the Sabbath and the holy days; celebrating the major events of life; involvement with the synagogue and community and
other activities that promote the survival of the Jewish people and enhance its existence. Within each aspect of observance, Reform Judaism demands that Jews confront the claims
of Jewish tradition, however differently perceived, and exercise their individual autonomy —
based, as the Shema says, upon reason, heart and strength — choosing and creating their holiness as people and as community. The requirement for commitment and knowledge is repeatedly emphasized. A Reform Jew who determines their practice based on convenience alone is not acting in accordance with the recommended position of Reform Judaism. Reform also rejects the faith tenets of other religions as a matter of first principles.
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Conservative Judaism
If dogmas or doctrines are the propositional language of a theological system,
core values are the felt commitments of lived religion, the refraction of what
people practice and profess. To identify them calls for keen observation as well
as theoretical analysis. Conservative Judaism is best understood as a sacred cluster
of core values. No single propositional statement comes close to identifying its
center of gravity. Nor does Conservative Judaism occupy the center of the
contemporary religious spectrum because it is an arbitrary and facile composite
of what may be found on the left or the right. On the contrary, its location
flows from an organic and coherent world view best captured in terms of core
values of relatively equal worth.
There are seven such core values, to my mind, that imprint Conservative Judaism with a principled receptivity to modernity balanced by a deep reverence for tradition. Whereas other movements in modern Judaism rest on a single tenet, such as the autonomy of the individual or the inclusiveness of God's revelation at Sinai (Torah miSinai), Conservative Judaism
manifests a kaleidoscopic cluster of discrete and unprioritized core values. Conceptually they fall into two sets-three national and three religious-which are grounded and joined to each other by the overarching presence of God, who represents the seventh and ultimate core value. The dual nature of Judaism as polity and piety, a world religion that never transcended its national origins,
is unified by God. In sum, a total of seven core values corresponding to the most basic number in Judaism's construction of reality.
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
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core values are the felt commitments of lived religion, the refraction of what
people practice and profess. To identify them calls for keen observation as well
as theoretical analysis. Conservative Judaism is best understood as a sacred cluster
of core values. No single propositional statement comes close to identifying its
center of gravity. Nor does Conservative Judaism occupy the center of the
contemporary religious spectrum because it is an arbitrary and facile composite
of what may be found on the left or the right. On the contrary, its location
flows from an organic and coherent world view best captured in terms of core
values of relatively equal worth.
There are seven such core values, to my mind, that imprint Conservative Judaism with a principled receptivity to modernity balanced by a deep reverence for tradition. Whereas other movements in modern Judaism rest on a single tenet, such as the autonomy of the individual or the inclusiveness of God's revelation at Sinai (Torah miSinai), Conservative Judaism
manifests a kaleidoscopic cluster of discrete and unprioritized core values. Conceptually they fall into two sets-three national and three religious-which are grounded and joined to each other by the overarching presence of God, who represents the seventh and ultimate core value. The dual nature of Judaism as polity and piety, a world religion that never transcended its national origins,
is unified by God. In sum, a total of seven core values corresponding to the most basic number in Judaism's construction of reality.
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
Read More...
Orthodox Judaism
Orthodox Judaism is not a unified movement with single governing body, but many different
movements adhering to common principles. All of the Orthodox movements are very similar in their observance and beliefs, differing only in the details that are emphasized. They also differ in their attitudes toward modern culture and the state of Israel. They all share one key feature: a dedication to Torah, both Written and Oral.
Origins of the Movement
Historically, there was no such thing as Orthodoxy; in fact, you find the particular term is used primarily in North America (elsewhere the distinction is primarily between “more observant” and “less observant”). The specific term “Orthodox Judaism” is of rather recent origin and is used more as a generic term to differentiate the movements following traditional practices from the Liberal Jewish movements.
Theology
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.
Orthodox Judaism believes that both the Written and Oral Torah are of divine origin, and represent the word of G-d. This is similar to the view of the Conservative movement, but the
Orthodox movement holds that such information (except for scribal errors) is the exact word of God and does not represent any human creativity or influence. For the Orthodox, the term “Torah” refers to the “Written Law” as interpreted by the “Oral Law,” interpreted in turn by the Rishonim (Medieval commentators), and eventually codified in the Codices: R. Joseph Karo's Shulhan Arukh and/or R. Moshe Isserlis's Mapah (printed as parenthetical text in the Shulhan Arukh). As practical questions arise, Orthodox authorities apply the Halachic process (the system of legal reasoning and interpretation described in the Oral Torah) using the Torah (both Oral and Written) to determine how best to live in accordance with G-d's will. In this way, Orthodoxy evolves to meet the demands of the times. An excellent summary of the core beliefs
of Orthodox Judaism may be found in the Rambam's 13 Principles of Faith.
One of the hallmarks of Orthodox Jews is an openness (and encouragement) to question what it is that G-d requires of us, and then to answer those questions within the system that G-d gave us.
In addition, among the major movements only Orthodoxy has preserved the “mystical” foundations of Jewish theology, most obviously in the Chasidic movements though no less so in many yeshiva movements, both Ashkenazi and Sephardi.
movements adhering to common principles. All of the Orthodox movements are very similar in their observance and beliefs, differing only in the details that are emphasized. They also differ in their attitudes toward modern culture and the state of Israel. They all share one key feature: a dedication to Torah, both Written and Oral.
Origins of the Movement
Historically, there was no such thing as Orthodoxy; in fact, you find the particular term is used primarily in North America (elsewhere the distinction is primarily between “more observant” and “less observant”). The specific term “Orthodox Judaism” is of rather recent origin and is used more as a generic term to differentiate the movements following traditional practices from the Liberal Jewish movements.
Theology
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.
Orthodox Judaism believes that both the Written and Oral Torah are of divine origin, and represent the word of G-d. This is similar to the view of the Conservative movement, but the
Orthodox movement holds that such information (except for scribal errors) is the exact word of God and does not represent any human creativity or influence. For the Orthodox, the term “Torah” refers to the “Written Law” as interpreted by the “Oral Law,” interpreted in turn by the Rishonim (Medieval commentators), and eventually codified in the Codices: R. Joseph Karo's Shulhan Arukh and/or R. Moshe Isserlis's Mapah (printed as parenthetical text in the Shulhan Arukh). As practical questions arise, Orthodox authorities apply the Halachic process (the system of legal reasoning and interpretation described in the Oral Torah) using the Torah (both Oral and Written) to determine how best to live in accordance with G-d's will. In this way, Orthodoxy evolves to meet the demands of the times. An excellent summary of the core beliefs
of Orthodox Judaism may be found in the Rambam's 13 Principles of Faith.
One of the hallmarks of Orthodox Jews is an openness (and encouragement) to question what it is that G-d requires of us, and then to answer those questions within the system that G-d gave us.
In addition, among the major movements only Orthodoxy has preserved the “mystical” foundations of Jewish theology, most obviously in the Chasidic movements though no less so in many yeshiva movements, both Ashkenazi and Sephardi.