BELIEFS When learning about a religion one of the first questions people ask is: What do members of that

religion believe? Although it is difficult to capture the beliefs of every single member of a faith, usually there are overarching tenets that most members of the group adhere to in some fashion. The same can be said of Judaism. However, it is important to note that Judaism does not have an official credo that all Jews must accept in order to be Jewish. Judaism is not a religion of absolutes. While individual Jews have different views about things like kashrut and halahkah, in general most Jews believe in some form of the following: God Judaism is a monotheistic faith, meaning that Jews believe there is only One God. Often this God is beyond our ability to comprehend, but God is nevertheless present in our everyday lives. How individual Jews choose to understand this manifestation of the divine varies. Some connect with God through prayer, others see the divine in the majesty of the natural world, others may not think about God on a daily basis. Each individual's relationship with God is unique and personal. Humankind Was Created In the Divine Image Judaism teaches that every person (Jewish and non-Jewish) was created "b'tzelem Elohim," which is Hebrew for "in the image of God." For this reason every person is equally important and has an infinite potential to do good in the world. People have the freewill to make choices in their lives and each of us is responsible for the consequences of those choices. Community Judaism believes that Jews are uniquely connected with each other. Regardless of where we live in the world, all Jews are part of a global Jewish community. Torah The Torah is Judaism's most important text. It contains stories and commandments that teach us about life and death. It contains the 10 Commandments as well as the 613 commandments (mitzvot). All Jews consider the 10 Commandments to be the most important commandments in the Torah, though not all Jews adhere to the 613 mitzvot (one of the main differences between the different branches of Judaism). The Ten Commandments: 1. I am the Lord your God 2. You shall not recognize the gods of others in My presence 3. You shall not take the Name of the Lord your God in vain 4. Remember the day of shabbat to keep it holy 5. Honor your father and your mother 6. You shall not murder 7. You shall not commit adultery 8. You shall not steal 9. Do not give false testimony against your neighbor 10. You shall not covet your fellow's possessions

The Land of Israel The Torah tells us that the Land of Israel (Eretz Yisrael) was part of the covenant made between God and the Jewish People at Mount Sinai. However, there is no one view of Israel among modern day Jews. Some strongly support Israel, while others feel conflicted by the politics of the region. The only thing that can be said across the board is that Israel is part of every Jew's worldview, in one way or another. Messiah Judaism teaches that one day a Messiah (a person from God) will unite the world and bring peace to humanity. The concept of the Messiah is not a central part of every Jew's belief system, but tradition does teach that the Messiah will be descended from the family of King David. Judaism On One Foot - Summing Up Judaism There is a story in the Talmud that is often told when someone is asked to summarize the essence of Judaism. During the first century B.C.E. a great rabbi named Hillel was asked to sum up Judaism while standing on one foot. He replied: "Certainly! What is hateful to you, do not do to your neighbor. That is the Torah. The rest is commentary, now go and study." (Talmud Shabbat 31A.) Hence, at its core Judaism is concerned with the well-being of humanity. The particulars of every Jew's individual belief system is the commentary. BRANCHES Denominations of Judaism:Jewish movements, often referred to as denominations, branches or sects of Judaism, differ from each other in some beliefs and thus in the way they observe Judaism. Differences between Jewish movements, in contrast to differences between Christian denominations, derive from interpreting Jewish scriptures in more progressive/liberal or more traditional/conservative ways rather then from theological differences. 1. Orthodox Judaism: Orthodox Jews believe that God gave Moses the whole Torah (Written and Oral) at Mount Sinai. Orthodox Jews believe that the Torah 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, which includes Chasidic Jews, strictly observe Jewish laws and do not integrate into modern society by dressing distinctively and living separately. More 2. Conservative Judaism: 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. More 3. Reform Judaism: 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. More 4. Reconstructionist Judaism: Reconstructionists 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. More

5. Humanistic Judaism: 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 selfesteem, 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. The "Who is a Jew" issue has become one of the most controversial issues in Jewish life today. Biblical Times Matrilineal descent, the passing down of a child's Jewish identity via the mother, is not a biblical principle. In biblical times, many Jewish men married non-Jews, and their children's status was determined by the father's religion. According to Professor Shaye Cohen of Brown University: "Numerous Israelites heroes and kings married foreign women: for example, Judah married a Canaanite, Joseph an Egyptian, Moses a Midianite and an Ethiopian, David a Philistine, and Solomon women of every description. By her marriage with an Israelite man a foreign women joined the clan, people, and religion of her husband. It never occurred to anyone in pre-exilic times to argue that such marriages were null and void, that foreign women must "convert" to Judaism, or that the off-spring of the marriage were not Israelite if the women did not convert." Talmudic Times Sometime during the Roman occupation and theSecond Temple period, a law of matrilineal descent, which defined a Jew as someone with a Jewish mother, was adopted. By the 2nd century CE, it was clearly practiced. The Talmud (Kiddushin 68b), which was compiled in the 4th and 5th centuries, explains that the law of matrilineal descent derived from the Torah. The Torah passage (Deut. 7:3-4) reads: "Thy daughter thou shalt not give to his son, nor shalt thou take his daughter to thy son. For they will turn away thy son from following me, that they may serve other gods." Some scholars believe that this new law of matrilineal descent was enacted in response to intermarriage. Others say that the frequent cases of Jewish women being raped by nonJews led to the law; how could a raped Jewish woman's child be considered non-Jewish by the Jewish community in which he or she would be raised? Some believe that the matrilineal principle was borrowed from Roman law. For centuries, while orthodox Judaism was the only form of Judaism, the law of matrilineal descent was unquestionably accepted. Orthodox Judaism even believed that anyone with a Jewish mother had irrevocable Jewish status; in other words, even if someone with a Jewish mother converted to another religion, that person would still be considered Jewish. 20th Century With the birth of alternative branches of Judaism and the rise in intermarriage in the 20th century, questions about the law of matrilineal descent arose. Children born to Jewish fathers and non-Jewish mothers, in particular, were asking why they were not accepted as Jews. In 1983, the Reform movement made a Patrilineal descent ruling. The Reform movement decided to accept the children of Jewish fathers as Jews even without a conversion ceremony. In addition, the movement decided to accept people who were raised as Jews, such as adopted children, even if it was not certain that either of their parents were Jewish. Reconstructionist Judaism, which values equity and inclusivity, also adopted the idea of patrilineal descent. According to Reconstructionist Judaism, children of one Jewish parent, of either gender, are considered Jewish if raised as Jews. In 1986, in contrast, the Conservative Movement's Rabbinical Assembly reiterated the

commitment of the Conservative movement to the law of matrilineal descent. Furthermore, the movement stated that any rabbi who accepts the principle of patrilineal descent will be subject to expulsion from the Rabbinical Assembly. While the Conservative movement did not accept patrilineal descent, it agreed that "sincere Jews by choice" should be warmly welcomed into the community and that "sensitivity should be shown to Jews who have intermarried and their families." The Conservative movement actively reaches out to intermarried families by offering them opportunities for Jewish growth and enrichment. Today As of today, Judaism is divided on the issue of "Who is a Jew?" via descent. Orthodox Judaism stands unequivocably behind Judaism's almost 2000 year old law of matrilineal descent. Conservative Judaism has stayed loyal to the traditional matrilineal descent law, but, compared to Orthodoxy, is more open in its acceptance of potential converts, more sensitive in its approach to intermarried Jews, and more active in its outreach to intermarried families. Reform and Reconstructionist Judaism have expanded their definition of a Jew from one with a Jewish mother to also include one with a Jewish father. CONVERSIONS The different branches of Judaism disagree about the content of the conversion process. The major disagreement between the Orthodox and the more liberal denominations concerning the conversion process is over the need for the convert to accept the yoke of the commandments which means making a lifelong commitment to Orthodoxy. Orthodox Judaism The Orthodox believe the convert must accept the yoke of the Torah's commandments (kabbalat ol mitzvot), be immersed in a ritual bath (tevilah) in the presence of witnesses, and (for men) be circumcised (milah) in the presence of witnesses. Conservative Judaism The process of conversion that is accepted by the conservative movement has three parts. 1. Learning (a period of studies as determined by the officiating rabbi) and growth towards observance of the commandments (Mitzvot). 2. Immersion in the ritual bath (mikveh). 3. For the man, the additional requirement of circumcision (Brit Milah) or symbolic circumcision (Hatafat dam brit). Reform Judaism Since the Reform movement emphasizes the obligation of the individual to make informed Jewish choices about their practice, it is difficult to "pin down" normative Reform movement practice for comparison purposes. While the Reform Movement does occasionally adopt non-binding resolutions recommending particular practices, requirements for life-cycle rituals are determined by individual Reform rabbis (instead of by the movement). Reform rabbis, in contrast to Conservative and Orthodox rabbis, are not obligated by their movement to perform conversions in one particular way. In practice, the overwhelming majority of Reform rabbis today require study, ritual circumcision (or hatafat dam brit) and immersion in a mikveh. Some Reform rabbis, however, will make exceptions in certain cases. One example of such a case might be when circumcision could negatively affect the health of a male convert. Reconstructionist Judaism The official movement policy requires a course of study, a beit din (Rabbinical Court), mikveh (ritual bath), and hatafat dam brit (ritual circumcision or, if already circumcised, a ritual removal of a single drop of blood). In actuality, however, many Reconstructionist converts do not undergo all of the requirements. Also, most Reconstructionist synagogues accept conversions performed by rabbis outside of their own movement. The Controversy In 1948 Israel was established as a State which would be of, by, and for Jews. Israel's Law of Return automatically granted Israeli citizenship to anyone anywhere in the world who is

a Jew. This law magnified the need to distinguish between Jews and non-Jews, and led to further conflict between orthodox and liberal Jews over which conversions were kosher and should be acceptable in Israel. The contentious "Who is a Jew" issue is still unresolved and some say it is far from resolved. The resolution of this issue will have a substantial influence in the future both on the Jewish character of the State of Israel and on the overall identity of the Jewish People. Related Articles Democratic concepts were always a part of Jewish thinking and derived directly from the Torah. For instance, the belief that all men are created in the image of God logically leads to the idea of all men being equal. And the idea of the covenant between God and the Israelites, in which both parties accepted upon themselves duties and obligations, shows that power is established through the consent of both sides rather than through tyranny by the more powerful party. One can easily see how the biblical covenant could lead to ideas such as government by consent, constitional law and no absolutism. Yet a democratic form of government was not part of early Jewish history, tradition or law. In biblical times, the Jewish nation was a monarchy. The first century Jewish historian Josephus Flavius called the priestly-dominated government of the Second Temple era theocratic." And democratic ideals were not prevalent when the Mishnah and Talmud were being written, between the 2nd and 6th centuries. In all fairness, democratic governments, in which authority resided with the people, did not exist anywhere during those times. By the late 10th century, however, hundreds of years before Locke and Montesquieu developed their version of modern Western democracy, democratic principles were beginning to be formulated and implemented by Jewish scholars. These scholars were responding to the rise of autonomous Jewish communities. These autonomous Jewish communities were social units that needed to regulate the activities of its members, provide educational and social services to its members, and even impose and collect taxes for both their own community and often the state. The communities elected their own internal leaders. The communities also had their own courts with authority in civil law and even, to a limited degree, in criminal law. Existing Jewish law could not handle the legal difficulties emanating from the rise of these new communities. So, from the end of the 10th century onward, over hundreds of years, Jewish law developed to include the legitimacy of the public to enact regulations. These laws contained the ideas of elected representation and majority rule. The renowned 13th century Spanish talmudist Rabbi Solomon Ibn Adret (Rashba) summarized the principle that communities should be governed by majority rule: As regards the decisions of the people of a specific locality, the law is that whenever the majority agree to enact a law, and accept this law, we pay no attention to individual opinions, since the relation of the majority in each town to the individuals of the community is equivalent to the relationship between the Great Court to the entire Jewish people: Whatever they decree shall stand, and whoever disobeys is to be punished. Thus, classical democracy actually derives concepts directly from the Torah, and political democracy has deep Jewish roots. In addition, contemporary democracy is alive and well today in the Democratic Jewish State of Israel. Despite all the challenges to the small state, from wars and security threats to immigrant absorption and limited natural resources, Israel has succeeded to maintain a vibrant and stable democracy. Being both democratic and Jewish, however, isn't always easy. What happens when rabbis tell soldiers not to follow the commands of their officers, which are passed down by the Israeli government? Should a democratic government make it illegal for restaurants to serve bread during Passover or mandatory for a hotel to serve only kosher food? Is it right for a democratic government to give money for the building of orthodox synagogues but not for conservative and reform synagogues? While the great majority in Israelis believe that the State's civic authority is the ultimate authority of the land, a small group of ultra-orthodox Israelis believe that God's Law

(halakha) should reign over civic law. In addition to this challenge from fundamentalists, a larger group of Israelis are pushing, in the other direction, for the country to become a more liberal democracy, such as the American democracy. This group, for example, is asking the State to allow civil marriages. While Israel has succeeded against great odds to build and maintain a thriving democracy, challenges, due to the Jewish character of the State, do exist. As the country grows older and the exact lines between democracy and Judaism are negotiated, Israel will find greater harmony between the democratic rule and Jewish character of the State.

e turn to G-d with prayer in good times and in bad. Its prayer that gives us hope when we feel all else is lost. Its prayer that can put a smile back on our face. Prayer too, is as simple as looking up to the sky and acknowledging that G-d exists. Prayer is for our sake. It is helpful for us to recognize our dependence on G-d for our needs. Life itself is a gift from G-d. Even when something bad befalls us, we should try to come to the realization that there are blessings in disguise and make the most of the situation. It is our daily prayers that strengthen our belief in G-d. Prayer is mans way of communicating directly with G-d. Jacobs ladder gives us more insight as to how the connection works. In Jacobs dream he saw a ladder with angels going up and down it (Genesis 28:12). The ladder which stood on the earth reached up to the heaven. We, man, are down on the earth and the ladder, our prayer, connects us up to G-d in heaven. History of Prayer in Judaism The source of prayer stems from the three patriarchs. Each patriarch brought a sacrifice to G-d at a different part of the day. Abraham instituted the morning prayer, Isaac instituted the afternoon prayer and Jacob instituted the evening prayer. Each patriarch possessed a certain characteristic which in turn became associated with his prayer service: Abraham -- kindness and love Isaac -- justice and reverence Jacob -- truth and mercy. During Biblical times, the patriarchs sacrifices were turned into a daily ritual -that was the essence of prayer. When the Temple was destroyed and sacrifices could no longer be brought, a different means of prayer had to be formed and this is prayer as we know it today. We use a siddur, prayer book, to pray and the definition of siddur is order. Shema: The Focal Point of Prayer The Shema prayer is the very essence of the Jewish religion. It is a declaration of faith which is composed from three passages of the Torah. It begins with

Deuteronomy 6:4: "Hear O Israel, the Lord is our G-d, G-d is One." The last letter in the first and last words of this verse are written in larger letters than the rest. The two letters together spell witness in Hebrew, symbolizing that each Jew bears witness to G-ds Oneness. It is this verse that many people utter as their last words, and that people utter when full of hope as well as despair. The Shema is recited several times throughout the day: in the morning and evening services and before retiring for bed. The Shema continues with a commandment to "serve G-d with our hearts." Prayer serves as a means of cleansing our hearts. (Deuteronomy 11:13) "It will be that if you hearken to My commandments that I command you today, to love the Lord your G-d and to serve Him with all you heart and your soul." The meaning of "today" is that the commandments should each day be as if we received them on that day. "Love" means that we are able to perform the commandments purely out of love and the honor will ultimately come. Starting and Finishing the Day Our prayers are a stepping stone to bring us closer to G-d. We should always strive to do our best and more. We begin our day and end our day with prayer -giving thanks to G-d for waking up and being alive. The first prayer of the day addresses just that: "I give thanks to You, living and eternal King, for having restored within me my soul with mercy, great is Your trust." Before we go to sleep at night, we want to do so with a peaceful mind. But, the only way to do so is to review the course of the day. It is possible that we may have offended someone and need to rectify that situation. The day becomes so hectic that we dont always have the time to stop and think about our daily actions, but before we retire for the night we have that moment to reflect on the day. We say a passage before reciting the nightly Shema to cleanse our hearts and our souls. We must also ask for forgiveness from the person himself because that is the only way for true forgiveness, but the prayer is a good beginning, and hopefully, a reminder to correct our future actions. Kavannah: The Meaning of Prayer It is not just reading from a prayer book that comprises prayer, it is the kavannah, the manner that we pray, that completes it. Kavannah is a sense of standing in the presence of G-d and saying the words sincerely and purely. When we pray, we have to direct our hearts to heaven. To aid in having kavannah, we mouth the words and not simply say them. By mouthing the words, we concentrate more on what we are saying and it ensures that we havent missed saying a word. This concept evolved from Hannah, Samuels mother. Samuel I 1:12-13: "And it was, as she prayed long before the Lord, that Eli watched her mouth. But Hannah, she was speaking in her heart, only her lips were moving and her voice was not heard, and Eli thought her to be drunken woman." Samuel I 1:15: Hannahs response, "I am a woman of sorrowful spirit and neither new wine nor old wine have I drunk and I poured out my soul before the Lord." It was Hannahs silent prayer with words, that was a prayer through the heart -- the purest prayer of all.

Prayer is a personal moment between man and G-d. The prayer books were compiled to give us guidelines of when and how to communicate with G-d, but it is within our hearts to complete the action.

Q. The Torah A.

The Torah is the primary document of Judaism. Torah, which means "teaching", is God's revealed instructions to the Jewish People. It teaches Jews how to act, think and even feel about life and death. The Torah contains 613 commandments (mitzvot). The Ten Commandments are considered the most important commandments of the Torah. The Torah also contains stories that teach us about God's relationship with the Jewish People. There are two parts to the Torah: 1. Written Torah 2. Oral Torah Written Torah The Written Torah is often called the Tanakh, which stands for Torah (T), Nevi'im (N) and Ketuvim (K). The Written Torah contains: 1. Five Books of Moses (Chumashe Torah) 2. Prophets (Nevi'im) 3. Writings (Ketuvim) The Five Books of Moses (also called Chumashe Torah or Chumash from the Hebrew word for five) were given to the Jewish People at Mount Sinai during their exodus from Egypt approximately 3500 years ago. They include Genesis (Beresheet), Exodus (Shemot), Vayikra (Leviticus), Numbers (Bamidbar), and Deuteronomy (Devarim). Prophets (Nevi'im) are direct prophecies or recordings of what God said to the prophets. Writings (Ketuvim) are books written by the prophets with the guidance of God. Because the books included in Tanakh were mainly written in Hebrew, the Tanakh is sometimes referred to as the Hebrew Bible. Christians refer to the Tanakh as the Old Testament to differentiate it from later writings they also consider holy. Oral Torah The Oral Torah, explanations of the Written Torah, was originally passed down verbally from generation to generation. After the destruction of the Temple in Jerusalem, it was decided the Oral Torah should be written down so it would not be forgotten. In the 2nd century C.E., Rabbi Yehuda HaNasi and a group of Sages compiled the Mishnah. The Mishnah is a written outline of the Oral Torah. Over the next few centuries, Jewish scholars studied the Mishnah. Their discussions, questions and decisions became known as the Gemara. The Gemara is commentaries elaborating on the Mishnah. The Talmud is the combination of the Mishnah and Gemara together. In the 4th century, the Jerusalem Talmud was compiled in Israel. In the 5th century, the Babylonian Talmud was compiled in Babylon. The Babylonian Talmud is studied and used more than the Jerusalem Talmud because it is more comprehensive.

1.

What are the basic beliefs of Judaism? The page describes Judaism's concepts of God, people, the world and the Messiah, describes Judaism's Holy Books, lists Judaism's main principles of Judaism and summarizes the essence of Judaism. More: Beliefs of Judaism

2.

What are the different branches of Judaism? Jewish movements, often referred to as denominations, branches or sects of Judaism, differ from each other in some beliefs and thus in the way they observe Judaism. Learn more about various branches of Judaism, namely Secular Humanistic, Reconstructionist, Reform, Conservative and Orthodox. More: Branches of Judaism

3.

Am I Jewish? Who is a Jew? The "Who is a Jew" issue has become one of the most controversial issues in Jewish life today. Orthodox Judaism stands unequivocably behind Judaism's almost 2000 year old law of matrilineal descent. Conservative Judaism has stayed loyal to the traditional matrilineal descent law, but, compared to Orthodoxy, is more open in its acceptance of potential converts, more sensitive in its approach to intermarried Jews, and more active in its outreach to intermarried families. Reform and Reconstructionist Judaism have expanded their definition of a Jew from one with a Jewish mother to also include one with a Jewish father. More: Who is a Jew?

4.

How can one become a Jew? How can one convert to Judaism? Must a convert to Judaism immerse in a mikvah (ritual bath) and undergo circumcision (brit)? Must a convert commit to an orthodox life? The various branches of Judaism maintain different beliefs regarding the content of the process of conversion to Judaism. Learn about the different conversion processes offered, and find online resources for potential converts. More: Conversion to Judaism?

5.

What is the history of the Jewish people? Find Jewish history information and timelines that start with Biblical figures like Abraham and continue through the growth of American Jewry, the tragedy of the Holocaust, and the establishment of the State of Israel.

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How is the Jewish Sabbath observed? What are the various Jewish Holidays? Enjoy this comprehensive and helpful information about the Jewish Sabbath, Festivals and Holidays -- including Rosh HaShana, Yom Kippur, Sukkot, Simchat Torah, Shavuot, Tishat HaYamim, Tisha B'Av, Purim, Passover, Chanukah and Tu B'Shvat.

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How can Israel be both a Jewish and a Democratic State? What happens when rabbis tell soldiers not to follow the commands of their officers, which are passed down by the Israeli government? Should a democratic government make it illegal for restaurants to serve bread during Passover or mandatory for a hotel to serve only kosher food? Is it right for a democratic government to give money for the building of orthodox synagogues but not for conservative and reform

synagogues? More: About Israel

8.

How does Judaism mark different lifecycle events? It is no surprise that Jewish weddings, Bar and Bat Mitzvahs, and even Bris ceremonies are so well-known outside the Jewish world. Judaism stresses celebrating life. And one way to do this is the celebrate lifecycle events. Celebrations of life's milestones are called Simchas (Smachot in Hebrew), which means "Joys." More: Jewish Lifecycle Events

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What is the purpose of prayer in Judaism? In Judaism, prayer is man's way of communicating with God. Read about the history of worship in Judaism, the focus of Jewish prayer, and how Jews pray today. More: Prayers and Blessings in Judaism Practices and Rituals in Judaism?

What are the Holy Books of Judaism? The Torah is the primary sacred document of Judaism. Torah, which means "teaching", is God's revealed instructions to the Jewish People. Torah includes both Written and Oral parts. The Written Torah, called the Tanakh, is sometimes called the Hebrew Bible, Jewish Bible, or Old Testament. The Oral Torah, explanations of the Written Torah, was originally passed down verbally from generation to generation and later codified into the Talmud. More: Torah and Talmud More about God in Judaism

10.