Synopsis
This week marked our introduction to Judaism and the varying denominations that branch out from it. As we read in the textbook, Judaism has its roots in stories of the God of Abraham entering into a covenant with the people Israel, setting them apart to form a holy kingdom in exchange for following God’s commandments (pp. 73-75). The stories contained in Judaism form a “myth of history”, or perhaps the myth of history. In Judaic belief systems, God is a storyteller leading the Jews towards a final day of resurrection. Through the trials of the Jews throughout history, God has tested their faith and willingness to maintain their covenant.
Part of why the locality of the Jewish people is so central to Judaic belief comes from these biblical stories. There is a frequent theme of exile and return that courses through history. At every turn, the Jewish people have proved their resilience through adaptation and perseverance. When the second temple of Jerusalem fell during the invasion of the Roman Empire, the people Israel experienced a Diaspora, spreading out from their homeland.
In fact, it is this Diaspora that led to the modern Jewish faith as we often see it today. Groups such as the Hellenists were instrumental in growing the Jewish faith through outreach and missionary work to convert gentiles to Judaism. In this new era of the Roman Empire, the Pharisees entered as a politically neutral group that could carry on the Judaic traditions during occupation (pp. 81-82). The fall of the second temple became interpreted by many Jews as a call for the people Israel to become more observant of their covenant with God (p. 81), a defining characteristic of Orthodox branches of Judaism. The Pharisees’ model of rabbinic teaching shaped Rabbinic Judaism centered around the teachings of the dual Torah, both written and oral revelations of God, the foundation of classical Judaism (p. 87).
Rabbinic Judaism revolves around the Torah, and the Torah provides a framework on how to live a holy life (p. 87). Steeped in tradition and ritual, Rabbinic Judaism observes rituals on daily, monthly, and yearly schedules. Here, the rituals of bar mitzvah and mat mitzvah, bris, prayer, Sabbath, and many other festivals and religious holidays became key elements of the faith. Strict adherence to religious faith and refusal to adopt Christianity during this period of Roman occupation in Palestine led to a reputation of the Jewish people as being “obstinate” and “stiff-necked” (p. 90). Jews would later face persecution for refusing to adopt Christianity during the following historical periods of the Crusades, the Protestant Reformation, and the Spanish Inquisition (pp 91-95).
From this persecution grew two branches of Judaism: Kabbalism and Hasidism. Kabbalah is the mystical side of Judaism which developed through a series individual encounters with God, bringing new interpretations to the faith that often stood in contradiction to the canonical interpretations of Judaism (p. 96). These encounters dated back to ancient beginnings, however it was during this long period of religious persecution that Kabbalism sought to understand the mysteries of good and evil (p. 96).
Similarly, the Hasidic movement began in a period of pogrom and suffering for the Jews. Hasidic Jews held that “there is no greater sin than melancholy, or sadness” (p. 98), requiring a deep piety from adherents. Each Hasidic community would produce a Tzaddik, or “righteous man”, who would hold a special connection with God and naturally encourage joyous piety in their community (p. 98).
Entering into Modernity, inclusion and acceptance of Jews grew across western Europe. This acceptance coupled with the history of exile and Diaspora forced a question that had long troubled Jews living outside of Israel: how to live life as both a Jew and citizen in a secular state (p. 100). Answering this question led to the Reform movement, which held that ethics were the only non-negotiable aspect of being an observant Jew (p. 100). Oftentimes living in the secular world meant leaving behind one’s religious identity, and so it was during the post-Enlightenment period that Jews were often defined as a race rather than a religious group (p. 103). This division was central to what would become the Holocaust, an attempt by Nazi Germany to eliminate the Jewish people.
The Holocaust devastated the population of Jews and pushed the Zionist movement forward in its demand that Israel belongs to the Jewish people. Zionists held that without their homeland, Jews would only continue to face religious persecution and suffering abroad (p. 109). Following the events of World War II, the United Nations would establish the nation of Israel, the “land of promise” (p. 116).
This return to the holy land has not been without conflict of its own. Wars have erupted in Israel over control of Jerusalem and the surrounding areas. The 1967 War saw Israel capture and retain control of parts of Palestine, notably Jerusalem and the West Bank, which still today are areas of extreme conflict (pp. 117-119). Reform Judaism has since flourished as the dominant form of Jewish belief globally, however it is not without its challenges. In the state of Israel, internal conflicts between Orthodox and non-Orthodox Jews are common, with cultural landmarks such as the West Wall acting as staging grounds for religious and political demonstrations.
Discussion Questions
1. This week we learned about the many branches of Judaism. From your own perspective, do you find any of these branches or movements particularly appealing? In what ways?
2. The formation of modern Israel has meant the displacement of Palestinians. By making connections to the history Judaism, how do you view the current conflict in Israel?
3. It is common for Reform and ultra-Orthodox Jews to be in conflict in modern Israel due to their differing interpretations of the faith, often visible in demonstrations at the Western Wall, an especially holy site in Jerusalem. Men and women are segregated at the wall, and women have historically been forbidden from speaking prayers.
Do you feel that such religion-based decisions are justifiable in modern-day Jerusalem? Why or why not?
