Principles Of Faith Of Judaism

The Jewish faith is based on some principles of faith that were formulated by medieval rabbinic authorities. These principles were established as supporting linchpin acceptance and practice of Judaism.

Unlike most of the movements Christian , and although these theoretical foundations of Judaism have a common ideological background, no Jewish community failed to develop either set of " catechism ".

A number of formulations of Jewish beliefs became apparent over time, although there is disagreement as to their number and their content. The Rabbi Joseph Albo in his Sefer HaIkkarim has three, Hasdai Crescas are six, Maimonides thirteen. The sages, however, later tried to reconcile these differences, but not considered apparent true, trying to show that the principles of Maimonides are included in the list of Albo.

The basic principles common to these and other formulations are set out as follows.

Monotheism

Judaism is based on a conception of monotheism strictly unitary, based on the belief that the gathering of all the powers in One Power ( Elohim ) who is none other than the One (Ehad) Be Eternal ( YHWH ), equivalent to the God of medieval European philosophy. The prayer par excellence associated with this principle is the Shema Israel :

"Hear O Israel, the Lord our God, the Lord is One"
also translated
"Hear O Israel, the Lord our God, the Lord is One / Him alone." ^{God is boron (Creator of the Universe)}

According to the biblical cosmogony , the world was created in six days by Elohim. While most Jews Haredim take the text literally, the authorities of other theological currents, including Orthodox Jews "modern" believe that these "days" should be interpreted as "steps" in creating the world, the universe and Earth, and that Judaism is not in contradiction with the scientific hypothesis which considers that the universe is older than thirteen billion years.

Moreover, as the Torah does not explain exactly how Elohim created life, some thinkers believe that we can deduce Scripture that evolution is or is not part of the creative process of life ^{God is One}

The idea of God as a duality or trinity is heretical and viewed as akin to polytheism.

" God is Almighty

Psalm 29: "Assign to God all the glory and power."

The Orthodox Jews and many non-Orthodox believers in God omnipotent , omniscient and omnibienveillant the Bible. Most rabbinical works particularly supports these attributes.

However, as at the time of the destruction of the Second Temple , the issue of theodicy was raised again after the horrors of the Nazi Holocaust , and several answers were given there. They are treated in theology of the Holocaust.

The main questions are about the power of God (He is the Almighty? How Is It?) And omnibienveillance, when we see the existence of evil in the world, especially the Holocaust.

God is personal, cares about each and every

Harold Kushner , rabbi traditionalist , wrote:

"God shows His love for us Stretching to us to fill the immense gap between Him and us. God shows us His love for us by inviting us to enter into a covenant (brit) with Him, and sharing with us his Torah "

The Hasidism partly shares this view.
In contrast, Maimonides and other medieval Jewish philosophers rejected the idea of a personal God, seeing the contrary nature as usual vehicle of Providence. See Divine Providence in Jewish thought.

Names of God

The various names of God are different ways to express different aspects of God's presence in the world. However, God is One, and the plurality of attributes derived from the limited vision of man.

The Nature of God

God is non-physical, non-corporeal and eternal (non-temporal).

Corollary of this, God is different in His human nature, and can in no way be considered anthropomorphic. All the verses of the Hebrew Bible and rabbinic literature using anthropomorphisms do pictorially or because the language is not rich enough to express their ideas differently: it would be totally impossible to speak of God without them.

See Divine simplicity ; apophaticism ; Tzimtzoum.

In God, and Him alone, should contact the prayers

Any belief that an intermediary between man and God could intercede with Him in his favor, that this intermediate is considered necessary or optional, has traditionally been considered heretical because it reflected the views of Maimonides. The latter wrote:

"God is the One we serve and to rent The Scriptures

The Tanakh (Hebrew Bible consists of the Torah, the Prophets and Writings) and the bulk of the system of thought and belief formulated and discussed in the Talmud , are considered the product of a revelation of God.

All medieval rabbinic authorities describe this as a direct revelation from God and verbally specific to Moses

The words of the prophets are true

The message and revelation to the prophets is considered divine and true, that does not mean that the prophetic books should be read literally: Jewish tradition has always taught the contrary that prophets used metaphors and analogies, as the speakers of any time. There is a wide range of possible interpretations consisting of metaphors to explain and elucidate the prophetic verses.

The status of Moses

The Torah and the Talmud teach that God the descendants of Israel went out of Egypt and spoke to them at Mount Sinai. It was here that God revealed the Torah to Moses , the Jews call Jewish tradition believes that the laws therein contained are Mandatory for all Israel.

The Orthodox Jews and traditionalists hold the prophecy of Moses was true. This belief is expressed by Maimonides :

"Moses was superior to all prophets, whether they have appeared before or after him. Moses attained the highest degree possible human. He perceived God to a degree surpassing every human that ever lived. The origin of the Torah

The Torah consists of five books called (in the terminology Greek, not Hebrew) Genesis , Exodus , Leviticus , Numbers , and Deuteronomy. They tell the early history of mankind before focusing on the history of the Hebrews , and a group among them, the Israelites, who received the commandments that Jews are obliged to observe.

Rabbinic Judaism asserts that the Torah of our days is the same one that Moses received from God. Maimonides explains:

"We do not know exactly how the Torah was transmitted to Moses. However, when it was transmitted, transcribed Moses as a secretary as dictation. Holy Books

The Tanakh and Talmud , derived from oral exegesis of precedent are the main holy books of Judaism.

The Tanakh contains the written law ( the prophetic writings , and some other writings, Ketuvim. Whose Psalms, Proverbs, Ecclesiastes, Song of Songs and all prophecies. The text of the written law is sacred and immutable, word by word, letter by letter.

The Talmud contains the oral law of Judaism. The Talmud is changing constantly, until today, contrary to the written law.

Retribution acts: reward and punishment

The view most widespread in the Jewish world, clearly stated in the Hebrew Bible and in rabbinic literature, is that God will reward those who observe its requirements and will punish those who transgress voluntarily. Examples dot the Bible and rabbinic literature classic.
View Free Will in Jewish thought.

However, the interpretation of rationalist philosophers like Maimonides believes that God does not distribute rewards acts under "mechanics" of the term.

According to their views, the nature of the reward is that if one improves his intellect to the highest degrees in all possible areas, so the Intellect (creative or Spirit), which is the part of the intellect "in connection with "God, become immortal forever and has the" Glory of His Presence. "

The punishment is simply that this does not happen, no part of the intellect united with God, and this lack of connection with God for eternity in itself would be a purgatory.
Philosophers such as Judah Halevi rose fiercely against these doctrines.

See divine providence in Jewish thought.

This principle (in his understanding "common" and not "philosophical") is accepted by most of the theological currents of Judaism, excluding Jewish Reconstructionist.

According to the Kabbalah (a set of doctrines that are not universally accepted), God will judge who and who did not follow His commandments and to what degree. Those who are not worthy to be found in the Sheol , the Tomb, a world cold, dark and quiet to "learn their lesson." The Sheol may be regarded as a kind of purgatory , but the "damnation" is rarely eternal, and often lasts less than a year (why, some say, Jews pray for their dead, cf. Mourning in Judaism ).

Judaism has always regarded the Tikkun Olam (perfection or repair the world) as one of the fundamental reasons why God created the world. Therefore, the concept of "life after death" according to Judaism, while ultimately reward or eternal punishment for all, is not considered a major reason to perform the requirements of Judaism. In fact, it is taught that one can achieve closeness to God in this world through the moral and spiritual perfection.

Israel chosen for a purpose

God chose the Israelites to enter into a covenant with Him, the description of this covenant is the Torah itself.

Contrary to popular belief most prevalent among non-Jews, the Jewish people never said that "God chose the Jews." This assertion is nowhere in the Hebrew Bible , which claims that God loves only the people that only he can enjoy his proximity, and that only Jews can claim a heavenly reward. What is said by cons is that the Jews were chosen for a specific mission, a duty to be a shining light among the nations, bringing the divine message, and have a covenant with God as it is written in the Torah.

The Reconstructionist Judaism rejects the concept of election, as morally outdated.

The Rabbi Lord Immanuel Jakobovits , former Chief Rabbi of the United Synagogue of the United Kingdom , sums up the general Jewish view of this principle:

"Yes, I think the concept of chosen people as affirmed by Judaism in its holy scripture, prayers and ancient tradition. In truth, I believe that every people, and frankly, in a sense more limited, individual-is "elected" or for a specific purpose to advance the designs of Providence. But some fulfill their mission, some not. Perhaps the Greeks were they chosen for their contributions unique to the art and philosophy , the Romans for their pioneering roles in law and government, the British for bringing the reign parliamentary the world, and Americans to drive democracy in a pluralistic society. The Jews were chosen by God for 'myself individuals' as pioneers of religion and morality, this was and is their national purpose. "

For details, see Viewpoint on Jewish religious pluralism.

Messianic Times

Main article: Messianic Time.

One of the fundamental beliefs of Judaism, partly merging with its eschatological vision is the advent of a Messiah ( Mashiach ), a king from David , which reduces the independence of the Jewish people, and rule over him in agreement with Jewish law, giving the world an era of peace and happiness forever.
However, if the advent of this era is commonly shared by most common, they are divided on the nature and existence of the Messiah himself.

The soul is pure at birth

Humans are born morally pure, and there is no concept in Judaism similar to original sin. Judaism affirms that people are born with a Yetz Hatover ( ), a tendency to do good, and Yetz hara ( ), a propensity to evil. Thus everybody has the free will , including those related to lead his life.

The rabbis even recognize a positive side to Yetz hara: without evil inclination, no need to excel, to impress the other, wanting more, and therefore no home, no agriculture, no civilization.

Accordingly, the Yetz Hatov and Yetz hara are best understood not in a context of moral categories of good and evil, but as the inherent conflict between the man's altruistic tendencies, or self-sacrifice, and those more selfish.

Judaism recognizes two classes of " sin "offenses against other persons, offenses against God (the latter can be understood as a breach of contract between God and Bnei Israel ).
View sin in Judaism.

A classic rabbinic work, the DeRabbie Natan Avot teaches:

"One day, while Rabban Yohanan ben Zakkai was walking in Jerusalem along with Rabbi Yehoshua , they arrived at the spot where stood the Temple of Jerusalem , now in ruins. 'Woe to us, "lamented Rabbi Yehoshua, because this house which was the atonement for the sins of Israel lies in ruins now! " Rabban Yohanan said, 'We have another source, equally important, of atonement, the practice of Gmilout Hassadim (conditional goodness), as is said: "For I desire gmilout Hassadim piety reflected in the version Louis Segond 1910, not sacrifice "(Hosea 6:6).

The Babylonian Talmud teaches:

" Rabbi Yochanan and Rabbi Eleazar both explain that as the Temple stood, the altar atoned for Israel, but now it is the table of everyone who atones Substantive

A central text?

Among the reasons why there is no "judchisme", the most important is probably the absence of central authority in Judaism. Moses himself, whose role in Judaism is central however, was disputed his life, as evidenced by the Torah (the opening episode of the sea, the golden calf, the manna, the ten explorers, Kore, etc..). No text may be universally accepted as Saadia Gaon , the genius of each , is the treacherous destroyer of others , Maimonides is criticized by the Kabbalist, Isaac Luria by rationalists, etc..

Although some forms of faith have been incorporated into the liturgy and used for educational purposes, they do not weigh what the author weighed in terms of scholarship and fame. Or no, despite the number and rank of rabbis and philosophers who harnessed it has never reached the level of importance that the Church gives to the three major forms (symbols of the Apostles , the Nicene and Athanasius ), or the reserved Kalimat Have Shahadat in the Islam.

Why the principles of faith?

The principles of faith were not absolutely necessary for Jews at the time of the emergence of Judaism, which was originally the religion of a nation: it was in Judah that the worship of Pallas Athena was the Athenians, he be lived without having to think, if not how to practically apply the precepts of his law. It was Jewish by birth, or not. Becoming a Jew by conversion, it was decided to go one level in the people and take part in its future national.

The issue arose with the appearance of internal divisions (early Christianity), and especially external attacks (Christianity and Islam made).

The missionary religions that are Christianity and Islam were forced to convince the crowds to take a final formulation of their teachings, to present what was the religion as coming from the universal logic.

p> The admission of novices depended on the profession and the acceptance of these principles of belief. He could therefore remain uncertain about what was essential and what was not, it was up to the task of filling in formulating dogmas in an easy to remember and digest.

These articles of faith were also tasked to distinguish between lawful or unlawful, to distinguish the "believer" of the "heretic".

These motivations to define a creed were less intense in Judaism.

On the one hand, the greater dissension that affected Judaism outside of Christianity, which saw some of the Jews reject the authority of oral tradition to rely only on the Mikra (hence the name Karaites )-miqra, term for the Hebrew reading (reading the written Torah) - did not put into question the substantive issues, and their formulations are quite similar.

On the other hand, Judaism was never much inclined to evangelism. The mass conversions were carried out to ensure the security within the borders, not to extend to other territories and tribes.
Moreover, the Jews recognized nations of their merits and did not claim a monopoly on justice or fairness.

Any man seeking to bring reconciliation and peace was considered part of the house of Abraham. Was fair and had a hand in the world to come while Gentile who conformed to the seven Noahide laws (the 7 Laws of Noah (noakh in Hebrew), the survivor of the Flood), declaring:

1. the prohibition of murder,
2. the prohibition of idolatry,
3. the prohibition of blasphemy,
4. the prohibition of theft,
5. Ban sex with close relatives,
6. the prohibition of the grubbing and consumption of a member of an animal still alive,
7. duty to install a legal system to enforce those laws.

This attitude discourages attitudes missionaries. Moreover, the rites of acceptance of proselytes were and are still the pride of the ritual and practice, requiring no other faith than that in the one God (with all its implications):

• immersion in a mikvah (ritual bath), became the baptism in Christianity ,
• the brit milah (circumcision)
• Mandatory acceptance of the nature of mitzvot (Torah requirements)

Rabbi Judah Halevi makes the thing in his masterly Kuzari (1:115), which specifically relates the story of a conversion:

We do not place on the same footing as a person we entered our religion through confession alone. We ask her acts, including self-imposed limitations, the purity, the study of Torah , circumcision and the attainment of other duties required in the Torah.

In doing so, the rabbi takes the opposite view of his interlocutor, who expects his arguments. Throughout this book, Judah Halevi strive to demonstrate the non-speculative nature of Judaism, including the science behind the acts, but whose acts are fundamentally more important than science.

The only principles of faith required the candidate to the conversion were therefore those that underlay the obedience to the Halacha, that is to say the existence of God and holiness (that is to say, the specificity ) of Israel as a people of the Alliance contracted with God.

there's dogma in the mitzvot?

From the wording of the articles of faith of Maimonides, his fiercest opponent contemporary, Rabbi Abraham ben David Posquieres exclaims that Judaism is a religion of deeds, not dogma.

The scholarly controversy over whether the practice of mitzvot of Judaism is implicitly linked with the doctrines of Judaism has been widely discussed by scholars in the field. For example, in Jerusalem, Moses Mendelssohn defends the view "non-dogmatic" nature of Judaism. Instead, he said, include the Jewish doctrines, although revealed by God, universal truths applicable to all humanity.

The Rabbi Judah Loew argues the opposite, exposing the limits that could not be crossed without the legitimization of their transgression by the theories of Mendelssohn. Underlying the practice of law and ritual, is the implicit recognition of these fundamental principles, among which culminates belief in God, revelation, and divine justice (all less easily attainable if Judaism is discussed from the point of only philosophical view, as evidenced by Spinoza ).

The first attempt to formulate the principles of the Jewish faith was one of the first representatives of Jewish philosophy, Philo of Alexandria , which, however, was not listened to by both the Jews by Christians. Its five sections were:

1. Is God and Reign
2. God Is A
3. The world was created by God
4. Creation is one, and
5. Divine providence rules over it.

The principles of faith during the time

Beliefs in the Mishna and Talmud

The rabbis were trained at any time in controversies with the Jews as with non-Jews, and had to fortify their faith against the attacks of the Greek philosophers, the Gnostic sects, the early Christians, etc..

The Mishnah ( Sanhedrin 11:1) generally excludes the world to come the Epicureans and those who rejected the belief in the resurrection of the dead or the divine origin of the Torah. The Gemara , elaborating on this point, a list of heretics according to Jewish law (see Heresy ).

Rabbi Akiva also considered as heretical the readers Sefarim Hitzoniim - Outdoor books (the biblical canon by the newly formed Grand Assembly), as well as people who claimed to bring healing through spells whispered. Abba Shaul designated as liable to any person suspected of infidelity pronouncing the ineffable name of God. We can deduce that any person who is not all that was within Orthodoxy.

As to what is the principle underlying Judaism, although it is an attitude rather than a profession of faith, Rabbi Akiva is described debating with one of his students, Shimon Azai bin: The first attribute in verse "You shall love your neighbor as yourself", while the latter believes that this is "this book is the engendering of Adam" (ie say that there is not only a lineage which all come from, but as a consequence, the good the bad falls and vice versa).

The definition of Hillel the Elder, in his interview with the pagan challenging to convert him summarizing the Torah time to stand on one foot ( Talmud , Shabbat Treaty 31a), is the Golden Rule the fundamental principle of the Act.

Rabbi Simla, a doctor from the third century CE, traces the development of religious principles of Judaism Moses , with its 613 requirements positive and negative to David , who lists 11, as the Rabbi in Isaiah , which lists six; to Micah , who list three; to Habakkuk who simply summarizes all religious faith in this one sentence: "The pious lives in his faith" (Talmud, treated Makkot 23b-24a).

Finally, Jewish law states the principle yehareg ya'avor bicycle: if one is forced, rather than transgressing, it is preferable to choose death in certain situations, which are the idolatry , incest, " unchastity, "and murder. One can easily deduce that the injunctions were their positive opposite view were regarded as fundamental articles of Judaism.

Belief in the Middle Ages

The constitution of articles of faith had not been very popular in Judaism until the Middle Ages, and the establishment of the Inquisition. With the trial of the Talmud in Paris in 1242, during which amount of copies were burned in the public-opened the era of disputations. Not that they had not existed before, but the friendly verbal sparring had become a true high-sounding theological polemic politics.

On the other hand, the conquest of the East by Islam saw resurgence of religious trends forgotten, even within Judaism, which seceded from Rabbinic Judaism , becoming the Karaite Judaism. It was in response both to them that the Muslim world, that appeared the first formulation of the principles of faith rabbinical of kalam of Saadia Gaon in a book entitled Kitab al-Amanat wal-l'tikadat (in Hebrew, Emounot VeDeot , but the exact translation is rather "Book of Articles of Faith doctrines and dogma).
These principles can be summarized into three main sections:

• Belief in the existence of God and His Unity
• Obligation to fulfill the mitzvot that He has prescribed, with the belief acts of retribution.
• Belief in the deliverance of the people of Israel.

Judah Halevi , tried, also in response to a Karaite , determine the fundamental principles of Judaism on another basis in Kuzari already mentioned. Rejecting any appeal to speculative reason and method of the Kalam, the assertion that the miracles and traditions are, in their natural form, as the source that the evidence of true faith. It is on the irruption of God in history, and proven by the entire Jewish people to the Mount Sinai , that the Jewish faith is based.

As for the articles of faith Karaites , they were summarized in the work of Hakham Yehuda ben Eliya Hadassi :

1. God is the Creator of all created beings.
2. God is transcendent and has no equal or partner.
3. The entire universe was created.
4. God called Moses and other prophets of the biblical canon.
5. The Law of Moses alone is true.
6. Knowing the language of the Bible (ie the Hebrew ) is a religious duty.
7. The Temple of Jerusalem is the palace of the Master of the world.
8. belief in the resurrection, contemporary with the coming of the Messiah.
9. Final Judgement.
10. Compensation.

The 13 principles of faith of Maimonides

The most famous formulation of the principles of faith was enacted by Rabbi Moshe ben Maimon, Rambam for the Jews, Maimonides for Christians (1135-1204 CE) in his commentary on the Mishna ( Sanhedrin Treaty , Chapter 10) to determine who may be considered "Israel".

These principles were highly controversial, both in number and form than substance. Yad Rama, and others criticized Alfacher minimization of the Torah. Rabbi Abraham ben David Posquieres criticized the inclusion of incorporeality God among them; Hasdai Crescas offered in six, his disciple Joseph Albo three, both were criticized by Isaac Abravanel , who re-establishing the principles of Maimonides, denied them all permanent and did not recognize their usefulness in relation to the context where there were Jews: the Jewish community ignored them for several centuries (Dogma in Medieval Jewish Thought, Menachem Kellner ).

Over time, two versification of these principles ( Ani Ma'amin - presented below and the anthem Yigdal ), however, were incorporated into the Jewish prayer books , and principles became highly popular.
They are currently regarded as Mandatory by Orthodox Jews (but do not have the status of a sacred text, rather a "memo"), and whoever does not share is suspected of heresy:

1. I believe with perfect faith that the Creator, blessed be His Name, is the Creator and Guide of everything that has been created, and that He alone was and is and will in all things.
2. I believe with perfect faith that the Creator, blessed be His Name, is unique, a uniqueness as it exists absolutely no other, and He alone is our God , Was, Is and Will.
3. I believe with perfect faith that the Creator, blessed be His Name, is not a body, and He is free to all properties of matter, and absolutely nothing Principles of faith after Maimonides

   The successors of Maimonides in the thirteenth to the fifteenth century - Nahmanides , Abba Mari ben Moses, Shimon ben Tzemah Duran , Joseph Albo , Isaac Arama , and Joseph-Yaabetz reduce the articles of faith of thirteen to three:

   1. Belief in God
   2. Belief in creation (or revelation)
   3. Belief in divine providence (or retribution).

   Others, such as Hasdai Crescas or David ben Samuel Estella, reformulate seven, with an emphasis on free will.

   Others, however, will add to these articles, as David ben Yom Tov ibn Bilia , which leads them to 26 in his Yessodot haMaskil (Foundations of the enlightened men) or Yedaya Penini, which do lists no less than thirty- five in his last chapter Be'hinat Hadat (Review of the Faith).

   In the fourteenth century, Rabbi Asher ben Yehiel of Toledo will raise its voice against the Articles of Maimonides, denouncing their apparent claim to intemporit, and suggest to add one, the recognition that the Exile is a punishment for Israel's sins. Isaac Abravanel will, as we have said, the same attitude in his "Rosh Amana": Although these articles against defending philosophical arguments Crescas Hasdai and Albo, they will refuse any dogmatic value , as believing all Kabbalists , the 613 mitzvot are all that can be done in terms of articles of faith.

   Belief in the Age of Enlightenment - assimilationism

   The movement of the Enlightenment that shook Europe during the eighteenth century did not spare Judaism. It advocated the scientific reasoning, free inquiry ... pushing people to question what had previously been monolithically (almost) drawn on religious beliefs.

   As for Christianity, many answers fusrent within Judaism, impregnation and full involvement in these ideas of emancipation promised the Jews a nation finally be like the other, distrust for what could be a decoy.

   The first followed suit to Spinoza , scientifically studying the scriptures, replacing the practice of Judaism by the Science of Judaism ( Wissenschaft des Judentums ). The second, more than ever attached themselves to the beliefs and traditional practices and, fearing that the "proof" of the futility of a dogma does the abandonment of all, reaffirmed, adopting the famous principles of Maimonides if controversial, because considered as the point of balance between faith and reason.

   It was this era that saw the emergence of various theological currents within Judaism rabbinical often justified by a need to reduce the practice. "Faith" and acts were again welded to the heart of the problem.

   Theology of the Holocaust

   The Nazi Holocaust was for Jews, not only European but global, irreparable destruction (which means in the etymological sense Holocaust , as opposed to "'Horban" word for example the destruction of the Temples in Jerusalem), whose magnitude left the faith of very few people intact, especially as regards the actions of God in this world or its omnibnvolence. Some even asked if he was still legitimate to have faith

   These programs have included dialogue between Elie Wiesel and Menachem Mendel Schneerson , the seventh Lubavitcher Rebbe:

   • EW: How, after what happened we could still have faith?
   • MMS: How, after what happened could we not have faith?
   • EW (after a moment's reflection, exclaims): If this is an issue, I accept! But if it's a response I received! "

   Some theological answers to these questions will be discussed in the theology of the Holocaust.

   statements from current trends of Judaism

   Orthodox Judaism

   It is, rather than a stream, a set of movements that resisted assimilation ideas advocated by the Jewish Enlightenment. It can not, in the absence of a unified body, to be any official form: each group said heir to the tradition of Jewish theology, but all generally recognize a more or less literal acceptance of Maimonides' principles. Some believe that these principles are only one possibility among others.

   Judaism "traditionalist"

   The traditionalist Judaism (or conservative, because its purpose is primarily to preserve the traditions) is a movement developed in Europe and the United States around the beginning of the twentieth century, he rejected, as the Orthodox which he did not originally divesting the Reformation and what they judged his excesses. He broke away from orthodoxy, however, advocating a method of historical criticism "positive", that Jewish law had always formed with the times, and should not wait for the restoration of the Sanhedrin to continue to evolve.
   The Masorti movement consisted in reality a coalition of current median is judging, rejecting the ideas of "left" (reform) as "right" (orthodoxy) with members sympathies vary. That's why he abstained originally published a set of principles, encouraging pluralism in beliefs.

   However, this attitude became obsolete when the "left wing" of the movement seceded to form the Reconstructionist Judaism (see below) in 1968, followed by "right wing" in 1985 which formed the Union for Traditional Judaism.

   In 1988, a formulation was made public, "Emet Ve-Emunah: Statement of Principles of Conservative Judaism" (Truth and Faith: Declaration of Principles of Conservative Judaism).
   It includes:

   • belief in God and His revelation of Torah to the Jews (but it is flexible as to the belief, admitting that the Torah can not be entirely divine in origin)
   • rejection of atheism, polytheism and Trinitarianism.
   • The relativism , literalism and fundamentalism are rejected as well.
   • The halakha is still valid and necessary, but the exceptions are acceptable. Halakha must adapt to the times.

   Emet Ve-Emunah insists that the Jews, they must have a number of beliefs, should not make a "judchisme.

   Declarations of Principles of Reform Judaism

   Reform Judaism is a common progressive frankly, often in defiance of tradition and rabbinic ordinances, mostly represented the United States.

   While several policy statements have been prepared (in 1885, 1937, 1976 and 1999 than in 1999-called reformed Jews to voluntarily renew the tradition, but later returned to the version of CCAR - Central Conference of American Rabbis - 1976, thus making authority currently), his thinking may be summarized by the formula of the reformed Rabbi W. Gunther Plaut :

   Israel has traditionally begun with Harout - the commandments engraved on the Tablets of the Law - which later became the Herut - freedom.
   The Reform Jews began with the Herut to decide what will be the 'Harut. ^{Declaration of Principles of the Jewish Reconstructionist}

   The Reconstructionist Judaism is a stream almost exclusively American based on a variant of theological naturalism of John Dewey. It combines atheist beliefs with religious terminology in order to build a satisfactory philosophy of a religious point of view for those who have lost faith in traditional religion.

   In this theology, God is neither personal nor supernatural, it's all natural processes allowing the man accomplished. According to the founder of this movement, Rabbi Mordechai Kaplan,

   "Believe in God means to assume that the destiny of man is to rise above the brute and to eliminate all forms of violence and exploitation of human society. "

   Many Jewish Reconstructionists reject theism, defining themselves instead as naturalists or humanists. Criticisms were raised, Reconstructionism accusing of 'make atheism more acceptable to the Jews by rewriting the dictionary. " A significant minority within the movement, Reconstructionism has nonetheless rejected the naturalist theology to return to theism.

   Like Reform Judaism, Reconstructionist Judaism believes that personal autonomy takes precedence over the law, theology and Jewish traditions. No belief, including the halakha are considered normative. However, they are subject to a vote of the community rather than a purely individual choice. In 1986, the Reconstructionist Rabbinical Association (RRA) and the Federation of Reconstructionist Congregations (FRC) have passed the "Platform on Reconstructionism" (2 pages).

   It is not a set of overarching principles, but rather a consensus of current beliefs . The main points are:

   • Judaism is the result of a natural human development, did not resort to divine intervention.
   • Judaism is an evolving religious civilization.
   • The Zionism and the aliyah (immigration to Israel ) are encouraged.
   • The congregation of the faithful may take part in decisions, provided that the rabbis.
   • The Torah was not inspired by God, it is only the result of socio-history of the Jewish people.
   • God is all natural forces and processes that allows mankind to fully develop and improve morale.
   • The idea of a "chosen people" by God for any purpose in any manner whatsoever, is deemed "morally impossible" because everyone there thinking "this implies the superiority of the community elected and the rejection of others ".
     • This principle contrasts with other Reconstructionists currents, since he accuses of racism. Reconstructionist Jews not vigorously deny this charge. (See the Chosen People )

   Sources

   The English article , which cites as sources:

   • Blech, Benjamin Understanding Judaism: The Basics of Deed and Creed Jason Aronson, 1992, ISBN 0-87668-291-3.
   • Boteach, Shmuel Wisdom, Understanding, and Knowledge: Basic Concepts of Hasidic Thought Jason Aronson, 1995. Paperback. ISBN 0-87668-557-2
   • Dorff, Elliot N. and Louis E. Newman (eds.) Contemporary Jewish Theology: A Reader Oxford University Press, 1998. ISBN 0-19-511467-1.
   • Dorff, Elliot N. Conservative Judaism: Our Ancestors to Our Descendants (Revised Edition) United Synagogue of Conservative Judaism, 1996
   • Platform on Reconstructionism FRC Newsletter, Sept. 1986
   • Fox, Marvin Interpreting Maimonides, Univ. of Chicago Press. 1990
   • Robert Gordis (Ed.) Emet Ve-Emunah: Statement of Principles of Conservative Judaism JTS Rabbinical Assembly, & the United Synagogue of Conservative Judaism, 1988
   • Julius Guttman, Philosophies of Judaism Translated by David Silverman, JPS, 1964
   • Maimonides' Principles: The Fundamentals of Jewish Faith, in "The Aryeh Kaplan Anthology, Volume I", Mesorah Publications 1994
   • Kaplan, Mordecai M. Judaism as a Civilization Reconstructionist Press, New York. 1935. Jewish Publication Society, 1994
   • Dogma in Medieval Jewish Thought, Menachem Kellner, Oxford University press, 1986
   • Maslin, Simeon J., Merian and Melvin Alexander M. Schindler, What We Believe What We Do ... ...: A Pocket Guide for Reform Jews UAHC Press, 1998
   • Maimonides Thirteen Principles: The Last Word in Jewish Theology? Marc. B. Shapiro, The Torah U-Maddah Journal, Vol. 4, 1993, Yeshiva University
   • Shapiro, Marc The Limits of Orthodox Theology: Maimonides' Thirteen Principles Reappraised The Littman Library of Jewish Civilization, 2004, ISBN 1-874774-90-0.

   1. Rabbi Leon Ashkenazi za "reflected the
      "Hear, Israel, Who Is He our gods, He is One Who Is"
   2. Modern Orthodox denomination in the Anglo-Saxon
   3. Bernard Martin, Ed, Contemporary Reform Jewish Thought, Quadrangle Books, 1968.
   4. External Links
      • What We Believe - Essays on the Fundamental Principles of Faith Site chabad.org
      • Lessons from the 13 articles of faith of Maimonides by Rabbi Dr. Blumenfeld

      Judaism and Jewish culture
      Who is a Jew?	The Jews Jewish Identity The term "Jew" Converting to Judaism
      A life in Judaism	Shema Israel Shabbat family purity Ethics kosher ritual purity
      Principles of Faith	YHWH Monotheism divine retribution Torah Mitzvot Eschatology Chosen People
      Large text	Tanakh Mishnah Talmud Midrash Mishna Torah Zohar Shulchan Aruch
      Leaders of Judaism	Patriarchs Matriarchs Moses Prophets Grand Assembly Binomials Tannaim Amoraim Savoram Geonim medieval authorities authorities and subsequent current
      Worship	Celebrations in Judaism Amida Sha'harit Mincha Maariv Musaf Synagogue Shtiebel Siddur Talit tefillin
      Figures of Worship	Rabbi judge hazzan Gabbai circumciser faller gravedigger
      Streams of Judaism	Orthodox Judaism conservative reformed Reconstructionist Karaite humanist
      Jewish Culture	Jewish languages Jewish Cuisine Jewish Music Jewish Education Jewish Humor Jewish Art Habits Jews
      Jewish history	Jewish history by country Africa: Algeria Ancient Egypt and Egypt Ethiopia Libya Morocco Sudan a href = "Histoire_des_Juifs_en_Tunisie" title = "History of the Jews in Tunisia> Tunisia America: Brazil Canada U.S. Nicaragua Suriname Asia: Afghanistan Burma China India Indonesia Iraq Iran Land of Israel and Israel Kurdistan Lebanon Turkmenistan Yemen Europe: Germany Austria Belgium Belarus Bulgaria Spain France Galicia Gibraltar Hungary Italy Poland Netherlands Romania UK Slovenia Ukraine Oceania:
      See also	Criticism of Judaism Antisemitism Jewish political movements Israel

      • Portal of Jewish culture and Judaism
      • Portal religions and beliefs

Leave a Reply