"JUDAISM PART III"

This evening as we continue in our study of Judaism I want us to examine two things: 1) the picture of modern day Jews, and 2) the essential beliefs of orthodox Jews.

The Picture of Modern Day Jews -

The majority of Jews today are not very religious. A significant percentage would be quite atheistic, secular, or at the very least indifferent about religion.

1. Secularism/Modern Orthodoxy -

This is an American innovated orthodoxy that practices Judaism in an Orthodox manner up to a point but has removed many elements, such as a continuous head-covering and the wearing of tassels. It is as far left of Orthodox Judaism as it can be while still claiming to be Orthodox. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

2. Reconstructionist Judaism -

Reconstructionists believe that Judaism is an "evolving religious civilization." The movement does not believe in a personified deity that is active in history and does not believe that God chose the Jewish people. Reconstructionists observe halakhah (Jewish Law) if they choose to, not because it is a binding Law from God, but because it is a valuable cultural remnant.

Reconstructionist Judaism takes a much more radical approach than Reform Judaism, allowing for both belief in a God and atheism. It essentially teaches that every generation of Jews must reconstruct Judaism to meet the needs of a new generation.

3. Humanistic Judaism -

Humanistic Judaism is simply atheistic Judaism, and its services and prayer books leave out any reference to God whatsoever. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

4. Reform Judaism -

Reform Judaism affirms the central tenets of Judaism - God, Torah and Israel - and embraces diverse beliefs and practices. Reform Jews accept the Torah as the foundation God's ongoing revelation while learning also from modern exploration of its development. Reform emphasizes Jewish ethics through action to improve the world.

Reform Judaism, which emerged in Germany the early 1800s, is by far the most theologically liberal sect. Reform Judaism is primarily an “ethical monotheism,” based on interpretation of traditional practices rather than strict adherence to them.

Concepts such as prayers in Hebrew, kosher dietary laws, and the separation of genders during worship are rejected as irrelevant, or even backwards. The Scriptures, according to Reform Judaism, are human developments, subject to our interpretations and fallibilities.

Following their emancipation from the restrictions and confinement of European ghettos, Jewish people began to adopt more and more of modern culture and education and began establishing secular Jewish schools over against religious Jewish schools. This development began the Reform movement.

The first Reform synagogue was established in Germany in 1818 by Eduard Klay. Israel Jacobson initiated new forms of worship in Berlin, introducing into the service some things that were normally forbidden in Orthodox Judaism, such as the use of the organ and a choir.

In place of Hebrew prayer books, Reform Jews produced German prayer books and prayer books that were less religious. They moved away from belief in the future Messiah and instead held to the messianic mission of Israel in the world. Not believing that any future temple would be rebuilt, they called their places of worship “temples” rather than “synagogues.” They did not, and do not, wear any distinctive Jewish clothing or keep kosher.

By 1850 Reform Judaism was firmly established in Europe, and it soon spread to the US; it is still the predominant form of Judaism in America today. Reform Judaism made some radical changes to traditional Judaism in its Orthodox format.

It is very modernistic and does not share the religious focus of Orthodox Judaism. In its early years, it gave up the hope of a national Jewish homeland and discarded the vast majority of Jewish traditions. However, following the Holocaust, it became (and still is) a strong supporter of the State of Israel and in more recent years has returned to the practice of some Jewish traditions, though not to the extent of either Orthodox or Conservative Judaism. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

In response to the rise of Reform Judaism, some Jews doubled down on the approach of Rabbinic Judaism, emphasizing traditional rituals, interpretations, and practices. Their core contention is that the Torah, handed down directly to Moses by God, is applicable in all ways and at all times. This group is today referred to as “Orthodox,” a term originally used as a criticism by more liberally minded Jews. Most practicing Jews in the world today, save for in the U.S. and parts of Europe, would be considered Orthodox.

5. Conservative Judaism -

Conservative Judaism maintains that the ideas in the Torah come from God, but were transmitted by humans and contain a human component. 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 tension between liberal-leaning Reform and deeply conservative Orthodox resulted in the growth of the third major sect of Judaism, referred to as Conservative. This group is significantly more common in the United States.

Conservative Judaism keeps to the laws of the Torah and Talmud, but with certain concessions made to modern cultural preferences. The key interest in Conservative Judaism is the centrality of religion and Jewish religious identity. Conservative Judaism maintains kosher dietary laws and the regular Sabbath but uses both local and Hebrew language for liturgy and does not separate genders during worship. Like Reform, however, Conservative Judaism does not see the Scriptures as inspired or inerrant.

Conservative Judaism. Conservative Judaism is an American-innovated Judaism founded by Zechariah Frankel. In essence it follows many of the principles of Orthodox Judaism but adopts some of the changes introduced by Reform Judaism. It teaches that changes must come, but they must come slowly and naturally, not radically.

Conservative Jews wear the head covering during religious services but not all day or every day. They have also discarded the wearing of distinctive clothes such as the tassels. The Talmud plays an important role but is not viewed as authoritative as it is in Orthodoxy; Conservative Jews keep kosher but not to the same degree of strictness as Orthodox Jews.

Conservative Judaism was once a very strong movement among American Jews, but in recent decades it has become smaller and is losing much ground. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

6. Orthodox Judaism -

Orthodox Jews believe that God gave Moses the Torah, and it contains 613 mitzvot (commandments) that are binding upon Jews. Modern Orthodox Jews strictly observe halakhah (Jewish Law), but still integrate into modern society. Ultra-Orthodox Jews strictly observe Jewish laws and do not integrate into modern society.

7. Ultra-Orthodox Judaism -

Haredi Judaism is the most theologically conservative form of Judaism. Haredi Judaism is often translated as ultra-orthodox Judaism, although Haredi Jews themselves object to this translation. They simply refer to themselves as Jews, and they consider more liberal forms of Judaism to be unauthentic.

8. Messianic Judaism -

Messianic Judaism is a term favored by many Jewish believers in the messiahship of Jesus. It is a broad term and does not always explain what individual Messianic Jewish congregations may believe or disbelieve. The essence of agreement among all Messianic Jews is that Yeshua (Jesus) is indeed the Messiah, and most Messianic Jews hold to the basic fundamentals of the Christian faith that fundamentalist and conservative Christians would believe.

However, it also includes radical elements that have moved it into heretical territory such denying the Trinity and the deity of the Messiah and believing that a person can be saved apart from faith in Yeshua. Others have adopted cultic elements similar to those that characterize British Israelism, though with a Jewish twist such as teaching that all gentile believers are really members of the lost tribes of Israel and therefore need to return to the law of Moses.

The Messianic movement has attracted many gentiles, and, in fact, the majority of Messianic congregations are composed mostly of gentiles, some even exclusively so. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

9. Humanistic Judaism -

Humanistic Judaism. Humanistic Judaism is simply atheistic Judaism, and its services and prayer books leave out any reference to God whatsoever. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 278–280). Baker Books: A Division of Baker Publishing Group.

Essential Beliefs of Orthodox Judaism -

A Summary of the Essential Beliefs of Orthodox Judaism. Orthodox Judaism is the only Judaism that has continuity from the postbiblical to modern times. The following is the essence of Orthodoxy but not necessarily the view of non-Orthodox Judaism.

God -

Orthodox Judaism holds to an absolute unity of God, an absolute oneness, and therefore, God exists as only one person, not three persons. Judaism rejects any concept of plurality in the Godhead.

Inspiration -

Orthodox Judaism holds to a dictation theory of the inspiration of Scriptures but does not assign the same degree of inspiration to all parts. The Torah (Law) is the most inspired; the Neviim (Prophets) less so; and the Ketuvim (Writings) even less.

The Torah -

On one hand, Orthodox Judaism holds that God revealed the Torah to Moses on Mt. Sinai, but on the other it also holds that the Torah preexisted Moses, so even the patriarchs followed the Torah. The Torah has become the essential of Orthodoxy;

thus it has become the focus of rabbinic Judaism, which continually studies what the Torah says. Further, once the Torah was given to Israel, it was no longer God who determined the meaning of the Torah; rather, the rabbis signify its meaning by majority vote. Note that the term Torah is not strictly limited to the five books of Moses, nor even the written law, but sometimes includes the oral law as well.

Israel -

The name Israel is used to refer to the Jewish people as a people and not merely to the State of Israel as such. God has an eternal covenant with the Jewish people, though in Orthodox Judaism the focus is more on the Mosaic covenant than on the Abrahamic covenant.

It was God who dispersed the Jews around the world, but the purpose of the dispersion was to spread the knowledge of the one true God among the gentiles. While gentiles need not convert to Judaism, to be able to enter into God’s kingdom they must adhere to the one-God principle (i.e., monotheism) and keep the seven laws of the Noahic covenant.

As for the State of Israel, it is supported by mainline Orthodoxy, though elements in Ultra-Orthodoxy and Hasidism oppose it, saying Israel does not have a right to exist until the Messiah comes.

In the State of Israel, only Orthodoxy is recognized, and while non-Orthodox Jews are recognized as Jews ethnically, their Judaism is rejected as invalid. Within Israel only Orthodoxy applies to issues such as marriage, divorce, remarriage, circumcision, and burial.

Thus Israelis who wish to marry non-Jews or wish to have a non-Orthodox wedding must leave the country to do so. While husbands can divorce wives, wives cannot divorce their husbands. In Israel today, there are many agunot women, separated from their husbands but unable to remarry for lack of a bill of divorcement. The vast majority of Israelis are secular, not Orthodox, but they must follow the Orthodox law on these issues.

Messiah -

The Messiah is a very high figure in Orthodox Judaism, perhaps the highest, but less than God. For Orthodox Jews the Messiah is not God nor a God-man. When he comes, he will defeat the enemies of Israel, bring all Jews back into the promised land, rebuild the temple, and set up the messianic kingdom, finally bringing in world peace and prosperity.

Before Rashi crafted a new interpretation of Isaiah 53 in the eleventh century, the passage was viewed as messianic. To rectify the contradictions between a suffering messiah and a ruling messiah, the rabbis innovated two possibilities.

The minority view is that if Israel is unrighteous, he will come as the suffering messiah riding on the donkey; if Israel is righteous, then he will come as a ruling messiah in the clouds of heaven.

But the majority view was simply to innovate two separate Messiahs, each coming one time. The first Messiah was called Mashiach ben Yosef, or Messiah the son of Joseph, and he would fulfill the prophecies of suffering and be killed in the Gog and Magog war.

Then would come the second Messiah, Mashiach ben David, or Messiah the son of David, the conquering Messiah, who would raise the first Messiah back to life, establish the messianic kingdom, and bring all Jews back into the promised land. In modern Orthodox Judaism, there is little talk of the first Messiah but much talk of the second.

The Sabbath -

Before AD 70 the temple was the real center of Judaism, but that was replaced by Sabbath observance once the temple was destroyed. Many of the rituals of the Orthodox service on the Sabbath are intended to imitate the rituals formerly practiced in the temple, such as the morning and evening sacrifice, although prayer has replaced the actual blood sacrifice.

To the one commandment that Moses gave to remember the Sabbath and keep it holy, the rabbis added about fifteen hundred Sabbath regulations, teaching that Israel was made for the purpose of honoring the Sabbath.

In Israel, in hotels and high-rise buildings, one elevator is designated as the Sabbath elevator and pre-programmed to stop on every floor so that an Orthodox Jew does not need to kindle a light by pushing the button. For the same reason, hotels that use key cards to open doors provide Orthodox Jews with regular keys for the Sabbath. Public transportation is not used on the Sabbath, and Orthodox Jews will neither ride nor drive in cars.

The Jewish Festivals -

The Mosaic festivals are still observed, with many rabbinic traditions and additions but not in their biblical format, due to the absence of the temple. Passover, Weeks, and Tabernacles are now observed in the home and local synagogue but are no longer pilgrimage festivals to be observed in Jerusalem.

The Day of Atonement (Yom Kippur) is now a day of a twenty-six-hour fast from both liquids and solids. While mainline Orthodoxy today does not practice blood sacrifice, in Ultra-Orthodoxy it is still practiced on this occasion.

However, in place of a goat, a chicken is sacrificed—a rooster for a male or a hen for a female. In addition to the Mosaic festivals, other festivals include Purim (the Feast of Lots) and Hanukkah (the Feast of Dedication).

The last was normally a minor Jewish holy festival, but in North America it has become a major one, to offset Christmas, which falls around the same time of year. While Yom Kippur is now the most important fast, second to it is Tisha be-Av, “the ninth of [the month of] Av” (July/August on the Gregorian calendar), marking the date when both temples were destroyed.

Other Practices -

The Mosaic law and its rabbinic interpretation are applied in all areas of life. That includes the dietary laws, which are not merely the Mosaic, such as abstention from certain kinds of meat, fish, or bird life, but also rabbinic innovations such as separating milk and meat products and wearing distinctive clothing such as a head covering (in most cases it is a simple skullcap), tassels, and other distinctive items.

The whole daily life of an Orthodox Jew is influenced by both biblical and rabbinic laws to point out how Jews are different from all other people. Fruchtenbaum, A. (2018). Judaism. In H. W. House (Ed.), The Evangelical Dictionary of World Religions (pp. 280–282). Baker Books: A Division of Baker Publishing Group.

SO WHAT?

We must rightly divide the Word of God!