Judaism: Theological Branches


Figure 1.--This poignent photograph shows a Jewish boy and we think his grandfather or his elderly rabbi (perhaps both) somewhere in Eastern Europe, probably Poland. It is undated, but we think was probably taken in the 1930s before World War II and the NAZI Holocust. Notice a book is at the center of the photograph, emblematic of the connection of Judaism with learning and scholarship since ancient times. A reader tells us the fur hats are the winter dress of Hassidic Jews. One source suggest that these hats first appeared in Galacia (Austrian-controlled Poland). Perhaps readers will know more.

Judaism as all major religious movements have had and continue to have important different schools of thought. We see this in the Old Testament from the very beginning Moses when he returned from Mount Siami was confronted with idolters, Hebrews that were adopting the belief systems of the other people of Egypt and rhe Levant. And the prohets were contantly preaching against people who were to adhering to traditional belifs. Jesus preched against the parashies. Christianoty itslf began as the Jsus Movement within Judaism. In our odern times, traditional beliefs were best represented by Orthodoxy or the Haidic Movements. other Jewish movements have attempted in various ways, both theological and secular to come to terms with the modern age, including Conservative, Reform, Humanist, Recontructionist, and many others. And there were important secular moverments including Socialism and Zionism. Many in West have historically seen Judaism as an alien or foreign tradition. In fact Judiasm is an integral part of the Judeo-Chritian tradition which was along with the classical tradition at the core of Western Civilization. And the Judeic imprint is vast, not only morals but art (especially music), economics, law, lingusutics matematics, politics, science, and many other vital aspects that ded into the making of our modern Western civilization. Of the three Abrahamic religions, Christianity and Judaism, both experienced the Reformation and Engligtenment, and have generated similar theologicl movements. Only Islam has differeed in this respect, not generating the reformist humanist movements and the growth of toleration and acceptance of diversity--essentially forever frozen in the medieval era.

Orthadox

Orthadox Judiasm is very important, but mostly outside America. Orthodox Jews are very important in Israel, the other major center of Jewish life. Theologically, Orthodox Jews strictly adhere to the teachings of the Written Law (the Torah) and Oral Law (the Talmud) as well as the vast compilation of Jewish law. In practice, they can be modern or more traditional. Orthodox Jews insist that the Torah contains 613 mitzvot (commandments) that are binding upon all Jews. Orthodoxy, in part, has defined itself in light of the Reform movement originating in Germany (18th century). Orthodox Jews believe God gave the entire Torah to Moses at Mt. Sinai and that it has remained intact and unchanged since that time. To distinguish Orthodoxy from Hasidim, mainstream Orthodox are sometimes referred to as 'Modern' Orthodox. There is a wide range of Orthodox belief and cultural adaptations. Modern Orthodox Jews strictly observe halakhah (Jewish Law), but have seemlessly integrated into modern Western society. Ultra-Orthodox Jews (including Chasidic Jews) more strictly observe Jewish laws and decline to fully integrate into modern society. They dress distinctively and live separately. The 1990 National Jewish Population Survey undertaken by the Council of Jewish Federations found that only 7 percent of the 5 million American Jews are Orthodox.

Hasidic

Hasidic Jews are a relatively small group, but are widely known because of the destinctive dress and hair style worn. Many people in fact don't realize that Orthodox Judaism and Hasidic Judaism are two distinct branches of Judaism. Hasidic Jusaism both place great emphasis on the Torah and Talmud. Hasidism is a religious movement which gave rise to a pattern of communal life and leadership as well as a particular social outlook. The Hasidic movement emerged in the second half of the 18th century. Ecstasy, mass enthusiasm, group cohesion and charismatic leadership of one kind or another are the distinguishing features of this sect. Hasidic Judaism was founded in Poland in 1760 by a charismatic revivalist leader. It grew out of a popular demand for a more emotional religion than that provided by Talmudic scholarship. Israel B. Eliezer, the Ba'al Shem Tov (Master of the Good Name) (1700-60) is credited with founding the movement. He began as a popular healer, then became a leader of Hasidic circles (mystic groups which followed a distinct ascetic lifestyle). The Ba'al Shem Tov stressed the value of devotion and humility in religious observance, rather than learning. He taught that God is present in all things, that every manifestation of life is divine and, therefore, contains actual or potential good. He inspired a popular movement among the Jewish people of Eastern Europe by stressing that God and Torah (the five books of Moses) were accessible, not only to rabbinic scholars, but to all. Today, Hasidic Judaism is like Orthodoxy in that it places great stress upon the study of Torah and Talmud. Hasidic Jews, unlike Orthodox Jews, adhere to an additional body of mystical rabbinic teachings. The Lubavitch Hasidim are also missionary in orientation, attempting to reach more secular Jews and bring them back to a traditional faith. After his death, Hasidism was spread by the Ba'al Shem Tov's disciples to Byelorussia, Lithuania, Galicia (later part of the Austro-Hungarian Empire) and central Poland. Hasidic groups also emigrated to Israel, settling primarily in Tiberias. Early 19th century Hasidism is marked by diversity in outlook and the development of dynasties and courts. Among the emphases of the movement was the establishment of schools of theology. The Hasidic movement was not unopposed; it was strongly questioned and derided, not only among Jewish communities, but also by secular authorities. Hasidism became the way of life for large numbers of Jews in the Ukraine, Galicia and Central Poland, as well as in Byelorussia, Lithuania and Hungary (by the mid-19th century). Then with mass emigration, it was spread to Israel, Western Europe and America (late-19th century). Several Hasidic communities exist in Israel today and in the United States, where the most active center is in Brooklyn, New York.

Reform

Reform Judiasm rose in Europe, but today is best known in America. It is important in few other countries. Reform Judiasm was founded in Germany (18th century). It thus reflects the Enlightenment, Europe at the time was becoming more influenced by secular ideas and democracy was not only becoming an increasingly admired ideal, but the new American Republic was putting these ideas into concrete practice. Religious tolertion was part of the Enlightenment and the American experience. Religious freedom was guaranteed by the First Amendment to the Constitution. Reform Judaism focused primary on adapting to the local communities and rose at the same time that European countries began granting civil rights to Jews. This was one of the many influences of the French Revolution which emancipated Jews. There were still few Jews in America. Jews found greater acceptance, especially in Wetern Europe and the process of emancipation unfolded. Jews like Christins begn to reassess their religious lives. Jewish scholar Nachman Krochmal of Galicia (Austrian Poland) proposed reconstituting Jewish life in accordance with the ideals of evolving European culture (early-19th century). He was followed by German rabbi Abraham Geiger who advocated major reforms in Judaism (1830s). He wanted to move away or at least reduce the emphasis on traditional beliefs and outward observence and focus instead on the moral teachings of the Talmud monotheism. These teachings led to rise of what is now known as Reform Judaism. The Reform movement teaches thatthe Torah is an important cultural and philosophical body of work, it was not delivered by God at one time, but rather grew over centuries. And Reform Jews believe that Judaism is not a fixed religious belief, but must continue to grow and evolve. Each individual free to decide for himself what to believe, a kind of Protestant approach. Worship services are conducted in vernacular languages rather than Hebrew. Jewish emmigration from Germany brought Refotm Judiasm to America. Jewish immigrants from Germany established Reform Judiasm as the primary Jewish tradition in the mid-19th century. The 1990 National Jewish Population Survey undertaken by the Council of Jewish Federations found that 42 percent of American Jews adhere to the Reform movement. There are some 900 Reform synagogues in the United States and Canada, where it has become the dominant branch of Judaism. As a result of the NAZI Holacaust, however, Germany's Jewish population was largely destroyed in Germany, although many Germans Jews survived by emmigrating. Thus Reform Judaism today survives primarily in America. Reform or secular Jews are also important in Europe and Latin America, although the number of Jews there are relatively small. They are also important in Israel and this causes tensions between secular European Jews and the Orthodox Sephardim.

Conservative

The Conservative Jewish movement is a modern development. It developed out of the tensions between the Orthodox and Reform movements. The origins of the Concervative movement come from America (1880s). At the time large numbers of Jews were arriving in America for the first time. And rather than German Jews, they were primarily Jews from Eastern Europe fleeing Tsarist oppresion. The Jewish Theological Seminary of America played an importnt role in the Conservative movement. Dr. Solomon Schechter was responsible for the formal incorporation of the United Synagogue of Conservative Judaism (1913). The central tenant of Conservative Judaism is that while the sacred texts did come from God, there was also a human component. And that while Jewish law should be observed, it and Jewish life in general must adapt to changing times and the national life of the country in which Jews live. Here there is considerable variation. Some Conservative synagogues are closer to Reform syngogues while others seem to worship more like Orthodox Jews. And there is every gradiation of belief in between these two poles. There are some 800 Conservative synagogues in America and Canada, with some 1.5 million members. The 1990 National Jewish Population Survey found 38 percent of American Jews are Conservative. There is a Conservative movement in Great Britain and Israel, but it is known as Masoreti--the Hebrew word for 'traditional'.

Reconstructionist

The Jewish Reconstructionist movement developed out of grew out of Conservative Judaism. Reconstructionists believe like many Conservative Jews that Judaism is an evolving religious tradition. Reconstructionists accept the importance of the long Jewish heritage. Thdy do not, however, believe that these traditions should remain forever unchanged. They thus advocate 'reconstructing' Judaism to adapt to contempary culture while holding tight to maintaining the core values of the Jewish tradition. Only about 1 percent of American Jews are Reconstructionists. They might be included within the onservative tradition.

Humanistic

Humanistic Judaism is a secular or non-theological contemprary approach to Judaism. The Humanistic movement was founded by Rabbi Sherwin T. Wine (1963). We suspect that many Jews had aopted Huministic believes well bfore a formal movement was founded. Humanist Jews believe that humans possess not only the power, but the responsibility to shape their own lives as they see fit and are not bound by a supernatural authority. This might be seen as a form of theism, although it was a way to avid the use of the term. Essentialy many Humanistic Jews do not believe in a diety. They do believe that Judaism is an important historic culture and that Jewish history is a vital part of the human saga, essentially a testament to the human spirit and personal responsibility.

Socialism

Many Jews in the 19th century abandoned Judaism and religious faith. Emancipation in the West made this possible. Many of these Jews turned to Socialism. Socialism of course is not a religion per see, but manifestations of Socialism, especially Communism, have taken on religious trappings. Karl Mark was a German Jew and while the founder of Communism, was in fact strongly influenced by the Jewish tradition. Marx's formulation of Socialism as inevitable was framed in scientific terms, but was very similar to relgion. The 'science' that was to guide the direction of history is very close to the ide of an onipitent God guiding history. And many Socialists pursued their ideology with a relgious zeal. Marx defind religion as the 'opium of the people', an unintended admission that Socialism was competing with religion as essentially similar to one of many relgious faiths. Many Europen and American Jews saw Socialism as the answer to their age-old problems and the end of religious persecution. It also fit into their humanitarian ethical mindset. It is no accident that many important Bolsheviks were Jews. The same was true in many other national Socialist and Communist parties. The Bolsheviks launched an atheist campign after seizing power, raised to astonishing proprtions by Stalin. But the Soviets converted Socialism into nothing short of an undeclared state religion. The NKVD Great Terror was a modern revival of the Spanish Inquisition, the methods employed were earily similar. And the cult of personality during the Stalinist era coverted him into a virtual onipitent demiGod. The same occurred in the Soviet Eastern Europen empire, such as in Romania with the Cesesnaus. We see the same in North Korea today with the Kim family. Even with Western European Socialists and American Democrats there is a widly held moral superority that is more akin to religious belief that the give and take of democratic politics. In the end, Socialism proved disppointing. Jews continued to be persecuted and descriminated against in the Soviet Union. And Stalin at the time off his death was in the process of launching a massive action against Soviet Jews beginning with the Doctor's Plot. The Holocaust was conducted by the German National Socialists in Germany. And even worse for Jewish Socialists, it was Free Market Capitalism that delivered freedom and prosperity to both Jews and non-Jews. A reader tells us that he believes that Socialism was a factor in the secularization of many Jews. We believe this is probably correct. And is ironic in that many left-wing socialist partisans have become increasingly critical of Israel. The degreee to which this is a modern and covert manifestation of anti-Semitism is a hotly debated topic.

Zionism

Originally Zion meant a Jewish stronghold in Jerusalem, but over time it evolved to mean Jerusalem itself or morewidely the land of Israel. Returning to Zion has long been a part of Jewish belief beginning with the Babylopnian Captivity and later the Romn expulsion. The term Zionism was adopted as the name for a secular political movement committed to the resettlement of the dispersed European Jews in a new Jewish state in then Ottoman Palestine (late-19th century). Journalist Theodor Herzl founded modern political Zionism. Herzl was a thoroughly secular Jew. As a young man he believed anti-Semitism could be overcome through assimilation. He was then shocked by the arrest and trial of a very patriotic Jewish French officer, Alfred Dreyfus (1894). He was accused of passing secrets to Germany. It later became known that another offier was rsonsible, but the French Army did notwant the officer core to be stakined by treason. Blaming treason on a Jew was a more acceptable alternative to procecuting the real traitor. The trial and subsequent effort to free pt. Drefus exposed widespread anti-Semitism that shocked Herzl and other secular Jews. There was religious resistance to Zionism. This was in part becuse the principal adherents were secular Jews. Many Orthodox Jews opposed Zionism because no Messiah had manifested himself. But gradually religious Jews joined the movement. At the turn of the century, small groups of Zionists began settling in Palestine. From the beginning thre were both religious and secular (odten Socialist) Jews involved in the movement. The Ottomans were willing to allow this as the Arabs were a pottentilly disruptive majority in large areas of their Empire. The British Balfour Declaration during World War I gave the Zionost cause international legitimacy (1917). Zionists managed to rescue Jews from the NAZI Holocaust. The Holocaust increased support for a Jewish homeland among European survivors. While few American Jews joined the movement to Palestine, most strongly supported the idea of a Jewish national homeland. The state of Isreal was declared (1948). The Jews in Palestine miracualosly manged to fight off Arab irregulars and the invasion by well-equipped Arab armies. After the Six Days war, many Orthodox came to see the Israeli defeat of the Arabs as an omen that God supported Israel (1967). This resulted in a new wave of religious Zionism. While some secular and Orthodox Jews continue to be anti-Zionist, support for Israel among American Jews is now overwhelming. Ironically today some of the strongest criticism of Isreal comes from the left (Socialist) wing of the Democratic Party. And the strongest advocates of Isreal come from fundamenytalist Christians in America.







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Created: 2:17 AM 9/29/2014
Last updated: 5:25 PM 9/29/2014