udaism

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This article is about the Jewish religion. For consideration of ethnic, historic and cultural aspects of the Jewish
identity, see Jews.
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Judaism !from the *atin ,udaismus, derived from the 0reek 123456789, and ultimately from the +ebrew :;<:=,
>ehudah, ?Judah?@(A)(B) in +ebrew: C<;:=, >ahadut, the distinctive characteristics of the Judean ethnos"(D) is the
religion, philosophy and way of life of the Jewish people.(E) Judaism is a monotheistic religion, with its
foundational te%t, the Torah !also known as the Tanakh or +ebrew Fible", and supplemental oral tradition
represented by later te%ts such as the 'ishnah and the Talmud. Judaism is considered by religious Jews to be
the e%pression of the covenantal relationship 0od established with the $hildren of ,srael.(G)
Judaism includes a wide corpus of te%ts, practices, theological positions, and forms of organiHation. Within
Judaism there are a variety of movements, most of which emerged from -abbinic Judaism, which holds that 0od
revealed his laws and commandments to 'oses on 'ount #inai in the form of both the Written and Iral Torah.
(J) +istorically, this assertion was challenged by various groups such as the #adducees and +ellenistic Judaism
during the #econd Temple period@ the Karaites and #abbateans during the early and later medieval period@(L)
and among segments of the modern reform movements. *iberal movements in modern times such as
+umanistic Judaism may be nontheistic.(M) Today, the largest Jewish religious movements are Irthodo%
Judaism !+aredi Judaism and 'odern Irthodo% Judaism", $onservative Judaism and -eform Judaism. 'a/or
sources of difference between these groups are their approaches to Jewish law, the authority of the -abbinic
tradition, and the significance of the #tate of ,srael.(N) Irthodo% Judaism maintains that the Torah and Jewish
law are divine in origin, eternal and unalterable, and that they should be strictly followed. $onservative and
-eform Judaism are more liberal, with $onservative Judaism generally promoting a more ?traditional?
interpretation of JudaismOs rePuirements than -eform Judaism. Q typical -eform position is that Jewish law
should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose
observance is rePuired of all Jews.(AR)(AA) +istorically, special courts enforced Jewish law@ today, these courts
still e%ist but the practice of Judaism is mostly voluntary.(AB) Quthority on theological and legal matters is not
vested in any one person or organiHation, but in the sacred te%ts and rabbis and scholars who interpret them.(AD)
Judaism claims a historical continuity spanning more than D,RRR years. Judaism has its roots as a structured
religion in the 'iddle .ast during the FronHe Qge.(AE) If the ma/or world religions, Judaism is considered one of
the oldest monotheistic religions.(AG)(AJ) The +ebrews S ,sraelites were already referred to as ?Jews? in later
books of the Tanakh such as the Fook of .sther, with the term Jews replacing the title ?$hildren of ,srael?.(AL)
JudaismOs te%ts, traditions and values strongly influenced later Qbrahamic religions, including $hristianity, ,slam
and the FahaOi Faith.(AM)(AN) 'any aspects of Judaism have also directly or indirectly influenced secular Western
ethics and civil law.(BR)
Jews are an ethnoreligious group(BA) and include those born Jewish and converts to Judaism. ,n BRAB, the world
Jewish population was estimated at about AE million, or roughly R.BT of the total world population.(BB) Qbout
EBT of all Jews reside in ,srael and about EBT reside in the United #tates and $anada, with most of the
remainder living in .urope, and other minority groups spread throughout the world in #outh Qmerica, Qsia, Qfrica,
and Qustralia.(BD)
&efining character and principles of faith
Unlike other ancient Vear .astern gods, the +ebrew 0od is portrayed as unitary and solitary@ consePuently, the
+ebrew 0odOs principal relationships are not with other gods, but with the world, and more specifically, with the
people +e created.(BE) Judaism thus begins with an ethical monotheism: the belief that 0od is one, and
concerned with the actions of humankind.(BG) Qccording to the Tanakh !+ebrew Fible", 0od promised Qbraham
to make of his offspring a great nation.(BJ) 'any generations later, he commanded the nation of ,srael to love
and worship only one 0od@ that is, the Jewish nation is to reciprocate 0odOs concern for the world.(BL) +e also
commanded the Jewish people to love one another@ that is, Jews are to imitate 0odOs love for people.(BM) These
commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is
the substance of Judaism.
Thus, although there is an esoteric tradition in Judaism !Kabbalah", -abbinic scholar 'a% Kadushin has
characteriHed normative Judaism as ?normal mysticism?, because it involves everyday personal e%periences of
0od through ways or modes that are common to all Jews.(BN) This is played out through the observance of the
halakhot and given verbal e%pression in the Firkat +a'iHvot, the short blessings that are spoken every time a
positive commandment is to be fulfilled.
The ordinary, familiar, everyday things and occurrences, we have constitute occasions for the e%perience of
0od. #uch things as oneOs daily sustenance, the very day itself, are felt as manifestations of 0odOs loving
kindness, calling for the Ferakhot. Kedushah, holiness, which is nothing else than the imitation of 0od, is
concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry,
adultery, and the shedding of blood. The Firkat +a'itHwot evokes the consciousness of holiness at a rabbinic
rite, but the ob/ects employed in the ma/ority of these rites are nonholy and of general character, while the
several holy ob/ects are nontheurgic. Qnd not only do ordinary things and occurrences bring with them the
e%perience of 0od. .verything that happens to a man evokes that e%perience, evil as well as good, for a
Ferakah is said also at evil tidings. +ence, although the e%perience of 0od is like none other, the occasions for
e%periencing +im, for having a consciousness of +im, are manifold, even if we consider only those that call for
Ferakot.(DR)
Whereas Jewish philosophers often debate whether 0od is immanent or transcendent, and whether people have
free will or their lives are determined, +alakha is a system through which any Jew acts to bring 0od into the
world.
.thical monotheism is central in all sacred or normative te%ts of Judaism. +owever, monotheism has not always
been followed in practice. The Jewish Fible !Tanakh" records and repeatedly condemns the widespread worship
of other gods in ancient ,srael.(DA) ,n the 0reco-oman era, many different interpretations of monotheism
e%isted in Judaism, including the interpretations that gave rise to $hristianity.(DB)
'oreover, as a noncreedal religion, some have argued that Judaism does not rePuire one to believe in 0od. For
some, observance of Jewish law is more important than belief in 0od per se.(DD) ,n modern times, some liberal
Jewish movements do not accept the e%istence of a personified deity active in history.(DE)
$ore tenets
'ain article: Jewish principles of faith
AD Principles of Faith:
, believe with perfect faith that the $reator, Flessed be +is Vame, is the $reator and 0uide of everything that
has been created@ +e alone has made, does make, and will make all things.
, believe with perfect faith that the $reator, Flessed be +is Vame, is Ine, and that there is no unity in any
manner like +is, and that +e alone is our 0od, who was, and is, and will be.
, believe with perfect faith that the $reator, Flessed be +is Vame, has no body, and that +e is free from all the
properties of matter, and that there can be no !physical" comparison to +im whatsoever.
, believe with perfect faith that the $reator, Flessed be +is Vame, is the first and the last.
, believe with perfect faith that to the $reator, Flessed be +is Vame, and to +im alone, it is right to pray, and
that it is not right to pray to any being besides +im.
, believe with perfect faith that all the words of the prophets are true.
, believe with perfect faith that the prophecy of 'oses our teacher, peace be upon him, was true, and that he
was the chief of the prophets, both those who preceded him and those who followed him.
, believe with perfect faith that the entire Torah that is now in our possession is the same that was given to
'oses our teacher, peace be upon him.
, believe with perfect faith that this Torah will not be e%changed, and that there will never be any other Torah
from the $reator, Flessed be +is Vame.
, believe with perfect faith that the $reator, Flessed be +is Vame, knows all the deeds of human beings and
all their thoughts, as it is written, ?Who fashioned the hearts of them all, Who comprehends all their actions?
!Psalms DD:AG".
, believe with perfect faith that the $reator, Flessed be +is Vame, rewards those who keep +is
commandments and punishes those that transgress them.
, believe with perfect faith in the coming of the 'essiah@ and even though he may tarry, nonetheless, , wait
every day for his coming.
, believe with perfect faith that there will be a revival of the dead at the time when it shall please the $reator,
Flessed be +is name, and +is mention shall be e%alted for ever and ever.
W'aimonides
#cholars throughout Jewish history have proposed numerous formulations of JudaismOs core tenets, all of which
have met with criticism.(DG) The most popular formulation is 'aimonidesO thirteen principles of faith, developed in
the ABth century. Qccording to 'aimonides, any Jew who re/ects even one of these principles would be
considered an apostate and a heretic.(DJ)(DL) Jewish scholars have held points of view diverging in various ways
from 'aimonidesO principles.(DM)(DN)
,n 'aimonidesO time, his list of tenets was criticiHed by +asdai $rescas and Joseph Qlbo. Qlbo and the -aavad
argued that 'aimonidesO principles contained too many items that, while true, were not fundamentals of the faith.
Qlong these lines, the ancient historian Josephus emphasiHed practices and observances rather than religious
beliefs, associating apostasy with a failure to observe Jewish law and maintaining that the rePuirements for
conversion to Judaism included circumcision and adherence to traditional customs. 'aimonidesO principles were
largely ignored over the ne%t few centuries.(ER) *ater, two poetic restatements of these principles !?Qni 'aOamin?
and ?>igdal?" became integrated into many Jewish liturgies,(EA)(citation needed) leading to their eventual near
universal acceptance.(EB)(ED)
,n modern times, Judaism lacks a centraliHed authority that would dictate an e%act religious dogma.(AD)(EE)
Fecause of this, many different variations on the basic beliefs are considered within the scope of Judaism.(DM)
.ven so, all Jewish religious movements are, to a greater or lesser e%tent, based on the principles of the +ebrew
Fible and various commentaries such as the Talmud and 'idrash. Judaism also universally recogniHes the
Fiblical $ovenant between 0od and the Patriarch Qbraham as well as the additional aspects of the $ovenant
revealed to 'oses, who is considered JudaismOs greatest prophet.(DM)(EG)(EJ)(EL)(EM) ,n the 'ishnah, a core te%t
of -abbinic Judaism, acceptance of the &ivine origins of this covenant is considered an essential aspect of
Judaism and those who re/ect the $ovenant forfeit their share in the World to $ome.(EN)
Jewish religious te%ts
The following is a basic, structured list of the central works of Jewish practice and thought.
Tanakh(GR) !+ebrew Fible" and -abbinic literature
'esorah
Targum
Jewish Fiblical e%egesis !also see 'idrash below"
Works of the Talmudic .ra !classic rabbinic literature"
'ishnah and commentaries
Tosefta and the minor tractates
Talmud:
The Fabylonian Talmud and commentaries
Jerusalem Talmud and commentaries
'idrashic literature:
+alakhic 'idrash
Qggadic 'idrash
+alakhic literature
'a/or $odes of Jewish *aw and $ustom
'ishneh Torah and commentaries
Tur and commentaries
#hulchan Qruch and commentaries
-esponsa literature
Jewish Thought and .thics
Jewish philosophy
Kabbalah
+asidic works
'usar literature and other works of Jewish ethics
#iddur and Jewish liturgy
Piyyut !$lassical Jewish poetry"
Jewish legal literature
'ain article: +alakha
The basis of Jewish law and tradition !halakha" is the Torah !also known as the Pentateuch or the Five Fooks of
'oses". Qccording to rabbinic tradition there are JAD commandments in the Torah. #ome of these laws are
directed only to men or to women, some only to the ancient priestly groups, the Kohanim and *eviyim !members
of the tribe of *evi", some only to farmers within the *and of ,srael. 'any laws were only applicable when the
Temple in Jerusalem e%isted, and fewer than DRR of these commandments are still applicable today.
While there have been Jewish groups whose beliefs were claimed to be based on the written te%t of the Torah
alone !e.g., the #adducees, and the Karaites", most Jews believed in what they call the oral law. These oral
traditions were transmitted by the Pharisee sect of ancient Judaism, and were later recorded in written form and
e%panded upon by the rabbis.
-abbinic Judaism !which derives from the Pharisees" has always held that the books of the Torah !called the
written law" have always been transmitted in parallel with an oral tradition. To /ustify this viewpoint, Jews point to
the te%t of the Torah, where many words are left undefined, and many procedures mentioned without e%planation
or instructions@ this, they argue, means that the reader is assumed to be familiar with the details from other, i.e.,
oral, sources. This parallel set of material was originally transmitted orally, and came to be known as ?the oral
law?.
Fy the time of -abbi Judah haVasi !BRR $.", after the destruction of Jerusalem, much of this material was
edited together into the 'ishnah. Iver the ne%t four centuries this law underwent discussion and debate in both
of the worldOs ma/or Jewish communities !in ,srael and Fabylonia", and the commentaries on the 'ishnah from
each of these communities eventually came to be edited together into compilations known as the two Talmuds.
These have been e%pounded by commentaries of various Torah scholars during the ages.
+alakha, the rabbinic Jewish way of life, then, is based on a combined reading of the Torah, and the oral
tradition the 'ishnah, the halakhic 'idrash, the Talmud and its commentaries. The +alakha has developed
slowly, through a precedentbased system. The literature of Puestions to rabbis, and their considered answers, is
referred to as responsa !in +ebrew, #heelot UTeshuvot." Iver time, as practices develop, codes of Jewish law
are written that are based on the responsa@ the most important code, the #hulchan Qruch, largely determines
Irthodo% religious practice today.
Jewish philosophy
'ain article: Jewish philosophy
Jewish philosophy refers to the con/unction between serious study of philosophy and Jewish theology. 'a/or
Jewish philosophers include #olomon ibn 0abirol, #aadia 0aon, Judah +alevi, 'aimonides, and 0ersonides.
'a/or changes occurred in response to the .nlightenment !late AMth to early ANth century" leading to the post
.nlightenment Jewish philosophers. 'odern Jewish philosophy consists of both Irthodo% and nonIrthodo%
oriented philosophy. Votable among Irthodo% Jewish philosophers are .liyahu .lieHer &essler, Joseph F.
#oloveitchik, and >itHchok +utner. Wellknown nonIrthodo% Jewish philosophers include 'artin Fuber, FranH
-osenHweig, 'ordecai Kaplan, Qbraham Joshua +eschel, Will +erberg, and .mmanuel *Xvinas.
-elated Topics
Torah databases !electronic versions of the Traditional Jewish Fookshelf"
*ist of Jewish prayers and blessings
-abbinic hermeneutics
AD Principles of +ermeneutics:
Q law that operates under certain conditions will surely be operative in other situations where the same
conditions are present in a more acute form
Q law operating in one situation will also be operative in another situation, if the te%t characteriHes both
situations in identical terms.
Q law that clearly e%presses the purpose it was meant to serve will also apply to other situations where the
identical purpose may be served.
When a general rule is followed by illustrative particulars, only those particulars are to be embraced by it.
Q law that begins with specifying particular cases, and then proceeds to an allembracing generaliHation, is to
be applied to particulars cases not specified but logically falling into the same generaliHation.
Q law that begins with a generaliHation as to its intended applications, then continues with the specification of
particular cases, and then concludes with a restatement of the generaliHation, can be applied only to the
particular cases specified.
The rules about a generaliHation being followed or preceded by specifying particulars !rules E and G" will not
apply if it is apparent that the specification of the particular cases or the statement of the generaliHation is meant
purely for achieving a greater clarity of language.
Q particular case already covered in a generaliHation that is nevertheless treated separately suggests that the
same particulariHed treatment be applied to all other cases which are covered in that generaliHation.
Q penalty specified for a general category of wrongdoing is not to be automatically applied to a particular case
that is withdrawn from the general rule to be specifically prohibited, but without any mention of the penalty.
Q general prohibition followed by a specified penalty may be followed by a particular case, normally included in
the generaliHation, with a modification in penalty, either toward easing it or making it more severe.
Q case logically falling into a general law but treated separately remains outside the provisions of the general
law e%cept in those instances where it is specifically included in them.
Ibscurities in Fiblical te%ts may be cleared up from the immediate conte%t or from subsePuently occurring
passages
$ontradictions in Fiblical passages may be removed through the mediation of other passages.
W-. ,shmael(GA)
Irthodo% and many other Jews do not believe that the revealed Torah consists solely of its written contents, but
of its interpretations as well. The study of Torah !in its widest sense, to include both poetry, narrative, and law,
and both the +ebrew Fible and the Talmud" is in Judaism itself a sacred act of central importance. For the sages
of the 'ishnah and Talmud, and for their successors today, the study of Torah was therefore not merely a means
to learn the contents of 0odOs revelation, but an end in itself. Qccording to the Talmud,
These are the things for which a person en/oys the dividends in this world while the principal remains for the
person to en/oy in the world to come@ they are: honoring parents, loving deeds of kindness, and making peace
between one person and another. Fut the study of the Torah is ePual to them all. !Talmud #habbat ABLa".
,n Judaism, ?the study of Torah can be a means of e%periencing 0od?.(GB) -eflecting on the contribution of the
Qmoraim and Tanaim to contemporary Judaism, Professor Jacob Veusner observed:
The rabbiOs logical and rational inPuiry is not mere logicchopping. ,t is a most serious and substantive effort to
locate in trivialities the fundamental principles of the revealed will of 0od to guide and sanctify the most specific
and concrete actions in the workaday world .... +ere is the mystery of Talmudic Judaism: the alien and remote
conviction that the intellect is an instrument not of unbelief and desacraliHation but of sanctification.?(GD)
To study the Written Torah and the Iral Torah in light of each other is thus also to study how to study the word of
0od.
,n the study of Torah, the sages formulated and followed various logical and hermeneutical principles. Qccording
to &avid #tern, all -abbinic hermeneutics rest on two basic a%ioms:
first, the belief in the omnisignificance of #cripture, in the meaningfulness of its every word, letter, even
!according to one famous report" scribal flourish@ second, the claim of the essential unity of #cripture as the
e%pression of the single divine will.(GE)
These two principles make possible a great variety of interpretations. Qccording to the Talmud,
Q single verse has several meanings, but no two verses hold the same meaning. ,t was taught in the school of
-. ,shmael: OFehold, 'y word is like fireWdeclares the *ordWand like a hammer that shatters rockO !Jer BD:BN".
Just as this hammer produces many sparks !when it strikes the rock", so a single verse has several meanings.?
!Talmud #anhedrin DEa".
Ibservant Jews thus view the Torah as dynamic, because it contains within it a host of interpretations(GG)
Qccording to -abbinic tradition, all valid interpretations of the written Torah were revealed to 'oses at #inai in
oral form, and handed down from teacher to pupil !The oral revelation is in effect coe%tensive with the Talmud
itself". When different rabbis forwarded conflicting interpretations, they sometimes appealed to hermeneutic
principles to legitimiHe their arguments@ some rabbis claim that these principles were themselves revealed by
0od to 'oses at #inai.(GJ)
Thus, +illel called attention to seven commonly used in the interpretation of laws !baraita at the beginning of
#ifra"@ -. ,shmael, thirteen !baraita at the beginning of #ifra@ this collection is largely an amplification of that of
+illel".(GL) .lieHer b. Jose ha0elili listed DB, largely used for the e%egesis of narrative elements of Torah. Qll the
hermeneutic rules scattered through the Talmudim and 'idrashim have been collected by 'albim in Qyyelet ha
#hachar, the introduction to his commentary on the #ifra. Vevertheless, -. ,shmaelOs AD principles are perhaps
the ones most widely known@ they constitute an important, and one of JudaismOs earliest, contributions to logic,
hermeneutics, and /urisprudence.(GM) Judah +adassi incorporated ,shmaelOs principles into Karaite Judaism in
the ABth century.(GN) Today -. ,shmaelOs AD principles are incorporated into the Jewish prayer book to be read by
observant Jews on a daily basis.(JR)(JA)(JB)(JD)
Jewish identity
Irigin of the term ?Judaism?
Q meHuHah
The term Judaism derives from the *atin ,udaismus, derived from the 0reek Y123456789 ,oudaZsmos, and
ultimately from the +ebrew :;<:=, >ehudah, ?Judah?@(JE)(JG) in +ebrew: C<[;:\ =], >ahadut. ,t first appears as the
+ellenistic 0reek iudaismos in Bnd 'accabees in the Bnd century F$.. ,n the conte%t of the age and period it
held the meaning of seeking or forming part of a cultural entity, that of iudea, the 0reek derivative of Persian
>ehud, and can be compared with hellenismos, meaning acceptance of +ellenic cultural norms !the conflict
between iudaismos and hellenismos lay behind the 'accabeean revolt and hence the invention of the term
iudaismos".(JJ) The earliest instance of the term in .nglish, used to mean ?the profession or practice of the
Jewish religion@ the religious system or polity of the Jews?, is -obert FabyanOs The newe cronycles of .nglande
and of Fraunce a AGAD. Qs an .nglish translation of the *atin, the first instance in .nglish is a AJAA translation of
the Qpocrypha !&euterocanon in $atholic and Irthodo% $hristianity", B 'acc. ii. BA ?Those that behaved
themselues manfully to their honour for ,udaisme.?(JL)
&istinction between Jews as a people and Judaism
Qccording to &aniel Foyarin, the underlying distinction between religion and ethnicity is foreign to Judaism itself,
and is one form of the dualism between spirit and flesh that has its origin in Platonic philosophy and that
permeated +ellenistic Judaism.(JM) $onsePuently, in his view, Judaism does not fit easily into conventional
Western categories, such as religion, ethnicity, or culture. Foyarin suggests that this in part reflects the fact that
much of JudaismOs more than D,RRRyear history predates the rise of Western culture and occurred outside the
West !that is, .urope, particularly medieval and modern .urope". &uring this time, Jews have e%perienced
slavery, anarchic and theocratic selfgovernment, conPuest, occupation, and e%ile@ in the &iasporas, they have
been in contact with and have been influenced by ancient .gyptian, Fabylonian, Persian, and +ellenic cultures,
as well as modern movements such as the .nlightenment !see +askalah" and the rise of nationalism, which
would bear fruit in the form of a Jewish state in the *evant. They also saw an elite convert to Judaism !the
KhaHars", only to disappear as the centers of power in the lands once occupied by that elite fell to the people of
-us and then the 'ongols. Thus, Foyarin has argued that ?Jewishness disrupts the very categories of identity,
because it is not national, not genealogical, not religious, but all of these, in dialectical tension.?(JN)
,n contrast to this point of view, practices such as +umanistic Judaism re/ect the religious aspects of Judaism,
while retaining certain cultural traditions.
Who is a Jew^
'ain article: Who is a Jew^
Qccording to traditional Jewish *aw, a Jew is anyone born of a Jewish mother or converted to Judaism in
accordance with Jewish *aw. Qmerican -eform Judaism and Fritish *iberal Judaism accept the child of one
Jewish parent !father or mother" as Jewish if the parents raise the child with a Jewish identity. Qll mainstream
forms of Judaism today are open to sincere converts, although conversion has traditionally been discouraged
since the time of the Talmud. The conversion process is evaluated by an authority, and the convert is e%amined
on his or her sincerity and knowledge.(LR) $onverts are given the name ?ben Qbraham? or ?bat Qbraham?, !son
or daughter of Qbraham".
Traditional Judaism maintains that a Jew, whether by birth or conversion, is a Jew forever. Thus a Jew who
claims to be an atheist or converts to another religion is still considered by traditional Judaism to be Jewish.
Qccording to some sources, the -eform movement has maintained that a Jew who has converted to another
religion is no longer a Jew,(LA)(LB) and the ,sraeli 0overnment has also taken that stance after #upreme $ourt
cases and statutes.(LD) +owever, the -eform movement has indicated that this is not so cut and dry, and
different situations call for consideration and differing actions. For e%ample, Jews who have converted under
duress may be permitted to return to Judaism ?without any action on their part but their desire to re/oin the
Jewish community? and ?Q proselyte who has become an apostate remains, nevertheless, a Jew?. !p. ARRARJ".
(LE)
The Puestion of what determines Jewish identity in the #tate of ,srael was given new impetus when, in the
ANGRs, &avid Fen0urion rePuested opinions on mihu >ehudi !?who is a Jew?" from Jewish religious authorities
and intellectuals worldwide in order to settle citiHenship Puestions. This is still not settled, and occasionally
resurfaces in ,sraeli politics.
Jewish demographics
'ain article: Jewish population
The total number of Jews worldwide is difficult to assess because the definition of ?who is a Jew? is problematic@
not all Jews identify themselves as Jewish, and some who identify as Jewish are not considered so by other
Jews. Qccording to the Jewish >ear Fook !ANRA", the global Jewish population in ANRR was around AA million.
The latest available data is from the World Jewish Population #urvey of BRRB and the Jewish >ear $alendar
!BRRG". ,n BRRB, according to the Jewish Population #urvey, there were AD.D million Jews around the world. The
Jewish >ear $alendar cites AE.J million. Jewish population growth is currently near Hero percent, with R.DT
growth from BRRR to BRRA.
Jewish religious movements
'ain article: Jewish religious movements
-abbinic Judaism
-abbinic Judaism !or in some $hristian traditions, -abbinism" !+ebrew: ?>ahadut -abanit? C=_`a C<;:=" has
been the mainstream form of Judaism since the Jth century $., after the codification of the Talmud. ,t is
characterised by the belief that the Written Torah !*aw" cannot be correctly interpreted without reference to the
Iral Torah and by the voluminous literature specifying what behavior is sanctioned by the law !called halakha,
?the way?".
The Jewish .nlightenment of the late AMth century resulted in the division of QshkenaHi !Western" Jewry into
religious movements or denominations, especially in Vorth Qmerica and Qnglophone countries. The main
denominations today outside ,srael !where the situation is rather different" are Irthodo%, $onservative, and
-eform.
Irthodo% Judaism holds that both the Written and Iral Torah were divinely revealed to 'oses, and that the
laws within it are binding and unchanging. Irthodo% Jews generally consider commentaries on the #hulchan
Qruch !a condensed codification of halakha that largely favored #ephardic traditions" to be the definitive
codification of Jewish law. Irthodo%y places a high importance on 'aimonidesO AD principles as a definition of
Jewish faith.
Irthodo%y is often divided into 'odern Irthodo% Judaism and +aredi Judaism. +aredi Judaism is less
accommodating to modernity and has less interest in nonJewish disciplines, and it may be distinguished from
'odern Irthodo% Judaism in practice by its styles of dress and more stringent practices. #ubsets of +aredi
Judaism include: +asidic Judaism, which is rooted in the Kabbalah and distinguished by reliance on a -ebbe or
religious teacher@ and #ephardic +aredi Judaism, which emerged among #ephardic !Qsian and Vorth Qfrican"
Jews in ,srael.
$onservative Judaism, known as 'asorti outside the United #tates and $anada, is characteriHed by a
commitment to traditional Jewish laws and customs, including observance of #habbat and kashrut, a deliberately
nonfundamentalist teaching of Jewish principles of faith, a positive attitude toward modern culture, and an
acceptance of both traditional rabbinic and modern scholarship when considering Jewish religious te%ts.
$onservative Judaism teaches that Jewish law is not static, but has always developed in response to changing
conditions. ,t holds that the Torah is a divine document written by prophets inspired by 0od and reflecting his will,
but re/ects the Irthodo% position that it was dictated by 0od to 'oses.(LG)(LJ) $onservative Judaism holds that
the Iral *aw is divine and normative, but holds that both the Written and Iral *aw may be interpreted by the
rabbis to reflect modern sensibilities and suit modern conditions.
-eform Judaism, called *iberal or Progressive Judaism in many countries, defines Judaism as a religion
rather than as a race or culture, re/ects most of the ritual and ceremonial laws of the Torah while observing moral
laws, and emphasiHes the ethical call of the Prophets. -eform Judaism has developed an egalitarian prayer
service in the vernacular !along with +ebrew in many cases" and emphasiHes personal connection to Jewish
tradition.
Q -eform synagogue with mi%ed seating and ePual participation of men and women
-econstructionist Judaism, like -eform Judaism, does not hold that Jewish law, as such, rePuires observance,
but unlike -eform, -econstructionist thought emphasiHes the role of the community in deciding what
observances to follow.
Jewish -enewal is a recent Vorth Qmerican movement which focuses on spirituality and social /ustice, but
does not address issues of Jewish law. 'en and women participate ePually in prayer.
+umanistic Judaism is a small nontheistic movement centered in Vorth Qmerica and ,srael that emphasiHes
Jewish culture and history as the sources of Jewish identity.
Jewish movements in ,srael
'ain article: -eligion in ,srael
'ost Jewish ,sraelis classify themselves as ?secular? !hiloni", ?traditional? !masorti", ?religious? !dati" or +aredi.
The term ?secular? is more popular as a selfdescription among ,sraeli families of western !.uropean" origin,
whose Jewish identity may be a very powerful force in their lives, but who see it as largely independent of
traditional religious belief and practice. This portion of the population largely ignores organiHed religious life, be it
of the official ,sraeli rabbinate !Irthodo%" or of the liberal movements common to diaspora Judaism !-eform,
$onservative".
The term ?traditional? !masorti" is most common as a selfdescription among ,sraeli families of ?eastern? origin
!i.e., the 'iddle .ast, $entral Qsia, and Vorth Qfrica". This term, as commonly used, has nothing to do with the
official 'asorti !$onservative" movement. There is a great deal of ambiguity in the ways ?secular? and
?traditional? are used in ,srael: they often overlap, and they cover an e%tremely wide range in terms of ideology
and religious observance. The term ?Irthodo%? is not popular in ,sraeli discourse, although the percentage of
Jews who come under that category is far greater than in the diaspora. What would be called ?Irthodo%? in the
diaspora includes what is commonly called dati !religious" or haredi !ultraIrthodo%" in ,srael. The former term
includes what is called ?-eligious bionism? or the ?Vational -eligious? community, as well as what has become
known over the past decade or so as haredileumi !nationalist haredi", or ?+ardal?, which combines a largely
haredi lifestyle with nationalist ideology. !#ome people, in >iddish, also refer to observant Irthodo% Jews as
frum, as opposed to frei !more liberal Jews"".
+aredi applies to a populace that can be roughly divided into three separate groups along both ethnic and
ideological lines: !A" ?*ithuanian? !nonhasidic" haredim of QshkenaHic origin@ !B" +asidic haredim of QshkenaHic
origin@ and !D" #ephardic haredim.
Qlternative Judaism
'ain article: Qlternative Judaism
Karaite Judaism defines itself as the remnants of the non-abbinic Jewish sects of the #econd Temple period,
such as the #adducees. The Karaites !?#cripturalists?" accept only the +ebrew Fible and what they view as the
Peshat !?simple? meaning"@ they do not accept nonbiblical writings as authoritative. #ome .uropean Karaites do
not see themselves as part of the Jewish community at all, although most do. The #amaritans, a very small
community located entirely around 'ount 0eriHim in the VablusS#hechem region of the West Fank and in +olon,
near Tel Qviv in ,srael, regard themselves as the descendants of the ,sraelites of the ,ron Qge kingdom of ,srael.
Their religious practices are those of Judaism, but they regard only the written Torah as authoritative scripture
!with a special regard also for the #amaritan Fook of Joshua".
Jewish observances
Jewish ethics
'ain article: Jewish ethics
Jewish ethics may be guided by halakhic traditions, by other moral principles, or by central Jewish virtues.
Jewish ethical practice is typically understood to be marked by values such as /ustice, truth, peace, loving
kindness !chesed", compassion, humility, and selfrespect. #pecific Jewish ethical practices include practices of
charity !tHedakah" and refraining from negative speech !lashon hara". Proper ethical practices regarding
se%uality and many other issues are sub/ects of dispute among Jews.
Prayers
'ain article: Jewish services
Q >emenite Jew at morning prayers, wearing a kippah skullcap, prayer shawl and tefillin
Traditionally, Jews recite prayers three times daily, #hacharit, 'incha, and 'aOariv with a fourth prayer, 'ussaf
added on #habbat and holidays. Qt the heart of each service is the Qmidah or #hemoneh .srei. Qnother key
prayer in many services is the declaration of faith, the #hema >israel !or #hema". The #hema is the recitation of
a verse from the Torah !&euteronomy J:E": #hema >israel Qdonai .loheinu Qdonai .chadW?+ear, I ,sraelc The
*ord is our 0odc The *ord is Inec?
'ost of the prayers in a traditional Jewish service can be recited in solitary prayer, although communal prayer is
preferred. $ommunal prayer rePuires a Puorum of ten adult Jews, called a minyan. ,n nearly all Irthodo% and a
few $onservative circles, only male Jews are counted toward a minyan@ most $onservative Jews and members
of other Jewish denominations count female Jews as well.
,n addition to prayer services, observant traditional Jews recite prayers and benedictions throughout the day
when performing various acts. Prayers are recited upon waking up in the morning, before eating or drinking
different foods, after eating a meal, and so on.
The approach to prayer varies among the Jewish denominations. &ifferences can include the te%ts of prayers,
the frePuency of prayer, the number of prayers recited at various religious events, the use of musical instruments
and choral music, and whether prayers are recited in the traditional liturgical languages or the vernacular. ,n
general, Irthodo% and $onservative congregations adhere most closely to tradition, and -eform and
-econstructionist synagogues are more likely to incorporate translations and contemporary writings in their
services. Qlso, in most $onservative synagogues, and all -eform and -econstructionist congregations, women
participate in prayer services on an ePual basis with men, including roles traditionally filled only by men, such as
reading from the Torah. ,n addition, many -eform temples use musical accompaniment such as organs and
mi%ed choirs.
-eligious clothing
Further information: kippah, tHitHit, and tefillin
Q kippah !+ebrew: :de[ fg[ , plural kippot@ >iddish: hijkal] =, yarmulke" is a slightly rounded brimless skullcap worn by
many Jews while praying, eating, reciting blessings, or studying Jewish religious te%ts, and at all times by some
Jewish men. ,n Irthodo% communities, only men wear kippot@ in nonIrthodo% communities, some women also
wear kippot. Kippot range in siHe from a small round beanie that covers only the back of the head, to a large,
snug cap that covers the whole crown.
THitHit !+ebrew: C=gm=mg " !QshkenaHi pronunciation: tHitHis" are special knotted ?fringes? or ?tassels? found on the
four corners of the tallit !+ebrew: C=jg[ n] " !QshkenaHi pronunciation: tallis", or prayer shawl. The tallit is worn by
Jewish men and some Jewish women during the prayer service. $ustoms vary regarding when a Jew begins
wearing a tallit. ,n the #ephardi community, boys wear a tallit from bar mitHvah age. ,n some QshkenaHi
communities it is customary to wear one only after marriage. Q tallit katan !small tallit" is a fringed garment worn
under the clothing throughout the day. ,n some Irthodo% circles, the fringes are allowed to hang freely outside
the clothing.
Tefillin !+ebrew: o=jg[ dg Cp ", known in .nglish as phylacteries !from the 0reek word q2r4stuvw1x, meaning safeguard
or amulet", are two sPuare leather bo%es containing biblical verses, attached to the forehead and wound around
the left arm by leather straps. They are worn during weekday morning prayer by observant Jewish men and
some Jewish women.(LL)
Q kittel !>iddish: jn=i", a white kneelength overgarment, is worn by prayer leaders and some observant
traditional Jews on the +igh +olidays. ,t is traditional for the head of the household to wear a kittel at the
Passover seder in some communities, and some grooms wear one under the wedding canopy. Jewish males are
buried in a tallit and sometimes also a kittel which are part of the tachrichim !burial garments".
Jewish holidays
'ain article: Jewish holiday
Jewish holidays are special days in the Jewish calendar, which celebrate moments in Jewish history, as well as
central themes in the relationship between 0od and the world, such as creation, revelation, and redemption.
#habbat
'ain article: #habbat
Two braided #habbat challahs placed under an embroidered challah cover at the start of the #habbat meal
#habbat, the weekly day of rest lasting from shortly before sundown on Friday night to nightfall #aturday night,
commemorates 0odOs day of rest after si% days of creation.(LM) ,t plays a pivotal role in Jewish practice and is
governed by a large corpus of religious law. Qt sundown on Friday, the woman of the house welcomes the
#habbat by lighting two or more candles and reciting a blessing. The evening meal begins with the Kiddush, a
blessing recited aloud over a cup of wine, and the 'ohtHi, a blessing recited over the bread. ,t is customary to
have challah, two braided loaves of bread, on the table. &uring #habbat Jews are forbidden to engage in any
activity that falls under DN categories of melakhah, translated literally as ?work?. ,n fact the activities banned on
the #abbath are not ?work? in the usual sense: They include such actions as lighting a fire, writing, using money
and carrying in the public domain. The prohibition of lighting a fire has been e%tended in the modern era to
driving a car, which involves burning fuel, and using electricity.
Three pilgrimage festivals
'ain article: #halosh regalim
#ome sukkot in Jerusalem
Jewish holy days !chaggim", celebrate landmark events in Jewish history, such as the .%odus from .gypt and
the giving of the Torah, and sometimes mark the change of seasons and transitions in the agricultural cycle. The
three ma/or festivals, #ukkot, Passover and #havuot, are called ?regalim? !derived from the +ebrew word ?regel?,
or foot". In the three regalim, it was customary for the ,sraelites to make pilgrimages to Jerusalem to offer
sacrifices in the Temple.
Passover !Pesach" is a weeklong holiday beginning on the evening of the AEth day of Visan !the first month
in the +ebrew calendar", that commemorates the .%odus from .gypt. Iutside ,srael, Passover is celebrated for
eight days. ,n ancient times, it coincided with the barley harvest. ,t is the only holiday that centers on home
service, the #eder. *eavened products !chametH" are removed from the house prior to the holiday, and are not
consumed throughout the week. +omes are thoroughly cleaned to ensure no bread or bread byproducts
remain, and a symbolic burning of the last vestiges of chametH is conducted on the morning of the #eder. 'atHo
is eaten instead of bread.
#havuot !?Pentecost? or ?Feast of Weeks?" celebrates the revelation of the Torah to the ,sraelites on 'ount
#inai. Qlso known as the Festival of Fikurim, or first fruits, it coincided in biblical times with the wheat harvest.
#havuot customs include allnight study marathons known as Tikkun *eil #havuot, eating dairy foods
!cheesecake and blintHes are special favorites", reading the Fook of -uth, decorating homes and synagogues
with greenery, and wearing white clothing, symboliHing purity.
#ukkot !?Tabernacles? or ?The Festival of Fooths?" commemorates the ,sraelitesO forty years of wandering
through the desert on their way to the Promised *and. ,t is celebrated through the construction of temporary
booths called sukkot !sing. sukkah" that represent the temporary shelters of the ,sraelites during their wandering.
,t coincides with the fruit harvest, and marks the end of the agricultural cycle. Jews around the world eat in
sukkot for seven days and nights. #ukkot concludes with #hemini QtHeret, where Jews begin to pray for rain and
#imchat Torah, ?-e/oicing of the Torah?, a holiday which marks reaching the end of the Torah reading cycle and
beginning all over again. The occasion is celebrated with singing and dancing with the Torah scrolls. #hemini
QtHeret and #imchat Torah are technically considered to be a separate holiday and not a part of #ukkot.
+igh +oly &ays
'ain article: +igh +olidays
Jews praying in a synagogue on >om Kippur, from an AMLM painting by 'aurycy 0ottlieb
The +igh +olidays !>amim Voraim or ?&ays of Qwe?" revolve around /udgment and forgiveness.
-osh +ashanah, !also >om +abikkaron or ?&ay of -emembrance?, and >om Teruah, or ?&ay of the #ounding
of the #hofar?". -osh +ashanah is the Jewish Vew >ear !literally, ?head of the year?", although it falls on the first
day of the seventh month of the +ebrew calendar, Tishri. -osh +ashanah marks the beginning of the ARday
period of atonement leading up to >om Kippur, during which Jews are commanded to search their souls and
make amends for sins committed, intentionally or not, throughout the year. +oliday customs include blowing the
shofar, or ramOs horn, in the synagogue, eating apples and honey, and saying blessings over a variety of
symbolic foods, such as pomegranates.
>om Kippur, !?&ay of Qtonement?" is the holiest day of the Jewish year. ,t is a day of communal fasting and
praying for forgiveness for oneOs sins. Ibservant Jews spend the entire day in the synagogue, sometimes with a
short break in the afternoon, reciting prayers from a special holiday prayerbook called a ?'achHor?. 'any non
religious Jews make a point of attending synagogue services and fasting on >om Kippur. In the eve of >om
Kippur, before candles are lit, a prefast meal, the ?seuda mafseket?, is eaten. #ynagogue services on the eve of
>om Kippur begin with the Kol Vidre prayer. ,t is customary to wear white on >om Kippur, especially for Kol
Vidre, and leather shoes are not worn. The following day, prayers are held from morning to evening. The final
prayer service, called ?VeOilah?, ends with a long blast of the shofar.
Purim
'ain article: Purim
Purim street scene in Jerusalem
Purim !+ebrew: Qbout this sound y=a<d !helpzinfo" P{r|m ?lots?" is a /oyous Jewish holiday that commemorates
the deliverance of the Persian Jews from the plot of the evil +aman, who sought to e%terminate them, as
recorded in the biblical Fook of .sther. ,t is characteriHed by public recitation of the Fook of .sther, mutual gifts
of food and drink, charity to the poor, and a celebratory meal !.sther N:BB". Ither customs include drinking wine,
eating special pastries called hamantashen, dressing up in masks and costumes, and organiHing carnivals and
parties.
Purim is celebrated annually on the AEth of the +ebrew month of Qdar, which occurs in February or 'arch of the
0regorian calendar.
+anukkah
'ain article: +anukkah
+anukkah !+ebrew: :fe[ _}~\ , ?dedication?" also known as the Festival of *ights, is an eightday Jewish holiday that
starts on the BGth day of Kislev !+ebrew calendar". The festival is observed in Jewish homes by the kindling of
lights on each of the festivalOs eight nights, one on the first night, two on the second night and so on.
The holiday was called +anukkah !meaning ?dedication?" because it marks the rededication of the Temple after
its desecration by Qntiochus , .piphanes. #piritually, +anukkah commemorates the ?'iracle of the Iil?.
Qccording to the Talmud, at the rededication of the Temple in Jerusalem following the victory of the 'accabees
over the #eleucid .mpire, there was only enough consecrated oil to fuel the eternal flame in the Temple for one
day. 'iraculously, the oil burned for eight days which was the length of time it took to press, prepare and
consecrate new oil.
+anukkah is not mentioned in the Fible and was never considered a ma/or holiday in Judaism, but it has become
much more visible and widely celebrated in modern times, mainly because it falls around the same time as
$hristmas and has national Jewish overtones that have been emphasiHed since the establishment of the #tate
of ,srael.
Ither days
'ain article: Tisha FOQv
'ain articles: >om +ashoah and >om +aOatHmaut
Tisha FOQv !+ebrew: `l` :hC or `l` n, ?the Vinth of Qv?" is a day of mourning and fasting commemorating the
destruction of the First and #econd Temples, and in later times, the e%pulsion of the Jews from #pain.
The modern holidays of >om +ashoah !+olocaust -emembrance &ay" and >om +aOatHmaut !,sraeli
,ndependence &ay" commemorate the horrors of the +olocaust and the achievement of ,srael independence,
respectively.
Torah readings
'ain article: Torah reading
The core of festival and #habbat prayer services is the public reading of the Torah, along with connected
readings from the other books of the Tanakh, called +aftarah. Iver the course of a year, the whole Torah is read,
with the cycle starting over in the autumn, on #imchat Torah.
#ynagogues and religious buildings
'ain article: #ynagogue
,nterior of the .snoga synagogue in Qmsterdam
#ynagogues are Jewish houses of prayer and study. They usually contain separate rooms for prayer !the main
sanctuary", smaller rooms for study, and often an area for community or educational use. There is no set
blueprint for synagogues and the architectural shapes and interior designs of synagogues vary greatly. The
-eform movement mostly refer to their synagogues as temples. #ome traditional features of a synagogue are:
The ark !called aron hakodesh by QshkenaHim and hekhal by #ephardim" where the Torah scrolls are kept
!the ark is often closed with an ornate curtain !parochet" outside or inside the ark doors"@
The elevated readerOs platform !called bimah by QshkenaHim and tebah by #ephardim", where the Torah is
read !and services are conducted in #ephardi synagogues"@
The eternal light !ner tamid", a continually lit lamp or lantern used as a reminder of the constantly lit menorah
of the Temple in Jerusalem
The pulpit, or amud, a lectern facing the Qrk where the haHHan or prayer leader stands while praying.
,n addition to synagogues, other buildings of significance in Judaism include yeshivas, or institutions of Jewish
learning, and mikvahs, which are ritual baths.
&ietary laws: kashrut
'ain article: Kashrut
The Jewish dietary laws are known as kashrut. Food prepared in accordance with them is termed kosher, and
food that is not kosher is also known as treifah or treif. People who observe these laws are colloPuially said to be
?keeping kosher?.(LN)
'any of the laws apply to animalbased foods. For e%ample, in order to be considered kosher, mammals must
have split hooves and chew their cud. The pig is arguably the most wellknown e%ample of a nonkosher animal.
(MR) Qlthough it has split hooves, it does not chew its cud.(MA) For seafood to be kosher, the animal must have
fins and scales. $ertain types of seafood, such as shellfish, crustaceans, and eels, are therefore considered
nonkosher. $oncerning birds, a list of nonkosher species is given in the Torah. The e%act translations of many
of the species have not survived, and some nonkosher birdsO identities are no longer certain. +owever,
traditions e%ist about the kashrut status of a few birds. For e%ample, both chickens and turkeys are permitted in
most communities. Ither types of animals, such as amphibians, reptiles, and most insects, are prohibited
altogether.(LN)
,n addition to the rePuirement that the species be considered kosher, meat and poultry !but not fish" must come
from a healthy animal slaughtered in a process known as shechitah. Without the proper slaughtering practices
even an otherwise kosher animal will be rendered treif. The slaughtering process is intended to be Puick and
relatively painless to the animal. Forbidden parts of animals include the blood, some fats, and the area in and
around the sciatic nerve.(LN)
Jewish law also forbids the consumption of meat and dairy products together. The waiting period between eating
meat and eating dairy varies by the order in which they are consumed and by community, and can e%tend for up
to si% hours. Fased on the Fiblical in/unction against cooking a kid in its motherOs milk, this rule is mostly derived
from the Iral Torah, the Talmud and -abbinic law.(LN) $hicken and other kosher birds are considered the same
as meat under the laws of kashrut, but the prohibition is -abbinic, not Fiblical.(MB)
The use of dishes, serving utensils, and ovens may make food treif that would otherwise be kosher. Utensils that
have been used to prepare nonkosher food, or dishes that have held meat and are now used for dairy products,
render the food treif under certain conditions.(LN)
Furthermore, all Irthodo% and some $onservative authorities forbid the consumption of processed grape
products made by nonJews, due to ancient pagan practices of using wine in rituals.(LN) #ome $onservative
authorities permit wine and grape /uice made without rabbinic supervision.(MD)
The Torah does not give specific reasons for most of the laws of kashrut.(LN) +owever, a number of e%planations
have been offered, including maintaining ritual purity, teaching impulse control, encouraging obedience to 0od,
improving health, reducing cruelty to animals and preserving the distinctness of the Jewish community.(ME) The
various categories of dietary laws may have developed for different reasons, and some may e%ist for multiple
reasons. For e%ample, people are forbidden from consuming the blood of birds and mammals because,
according to the Torah, this is where animal souls are contained.(MG) ,n contrast, the Torah forbids ,sraelites from
eating nonkosher species because ?they are unclean?.(MJ) The Kabbalah describes sparks of holiness that are
released by the act of eating kosher foods, but are too tightly bound in nonkosher foods to be released by
eating.(ML)
#urvival concerns supersede all the laws of kashrut, as they do for most halakhot.(MM)(MN)
*aws of ritual purity
'ain article: Tumah
Q silver matchbo% holder for ritual use on #habbat with inscription in +ebrew
The Tanakh describes circumstances in which a person who is tahor or ritually pure may become tamei or ritually
impure. #ome of these circumstances are contact with human corpses or graves, seminal flu%, vaginal flu%,
menstruation, and contact with people who have become impure from any of these.(NR)(NA) ,n -abbinic Judaism,
Kohanim, members of the hereditary caste that served as priests in the time of the Temple, are mostly restricted
from entering grave sites and touching dead bodies.(NB)
Family purity
'ain article: Viddah
Qn important subcategory of the ritual purity laws relates to the segregation of menstruating women. These laws
are also known as niddah, literally ?separation?, or family purity. ital aspects of halakha for traditionally
observant Jews, they are not usually followed by Jews in liberal denominations.(ND)
.specially in Irthodo% Judaism, the Fiblical laws are augmented by -abbinical in/unctions. For e%ample, the
Torah mandates that a woman in her normal menstrual period must abstain from se%ual intercourse for seven
days. Q woman whose menstruation is prolonged must continue to abstain for seven more days after bleeding
has stopped.(NR) The -abbis conflated ordinary niddah with this e%tended menstrual period, known in the Torah
as Havah, and mandated that a woman may not have se%ual intercourse with her husband from the time she
begins her menstrual flow until seven days after it ends. ,n addition, -abbinical law forbids the husband from
touching or sharing a bed with his wife during this period. Qfterwards, purification can occur in a ritual bath called
a mikveh.(ND)
Traditional .thiopian Jews keep menstruating women in separate huts and, similar to Karaite practice, do not
allow menstruating women into their temples because of a templeOs special sanctity. .migration to ,srael and the
influence of other Jewish denominations have led to .thiopian Jews adopting more normative Jewish practices.
(NE)(NG)
*ifecycle events
*ifecycle events, or rites of passage, occur throughout a JewOs life that serve to strengthen Jewish identity and
bind himSher to the entire community.
Frit milah Welcoming male babies into the covenant through the rite of circumcision on their eighth day of
life. The baby boy is also given his +ebrew name in the ceremony. Q naming ceremony intended as a parallel
ritual for girls, named Heved habat or brit bat, en/oys limited popularity.
Far mitHvah and Fat mitHvah This passage from childhood to adulthood takes place when a female Jew is
twelve and a male Jew is thirteen years old among Irthodo% and some $onservative congregations. ,n the
-eform movement, both girls and boys have their batSbar mitHvah at age thirteen. This is often commemorated
by having the new adults, male only in the Irthodo% tradition, lead the congregation in prayer and publicly read a
?portion? of the Torah.
'arriage 'arriage is an e%tremely important lifecycle event. Q wedding takes place under a chupah, or
wedding canopy, which symboliHes a happy house. Qt the end of the ceremony, the groom breaks a glass with
his foot, symboliHing the continuous mourning for the destruction of the Temple, and the scattering of the Jewish
people.
&eath and 'ourning Judaism has a multistaged mourning practice. The first stage is called the shiva
!literally ?seven?, observed for one week" during which it is traditional to sit at home and be comforted by friends
and family, the second is the shloshim !observed for one month" and for those who have lost one of their
parents, there is a third stage, avelut yud bet chodesh, which is observed for eleven months.
$ommunity leadership
$lassical priesthood
The role of the priesthood in Judaism has significantly diminished since the destruction of the #econd Temple in
LR $., when priests attended to the Temple and sacrifices. The priesthood is an inherited position, and although
priests no longer have any but ceremonial duties, they are still honored in many Jewish communities. 'any
Irthodo% Jewish communities believe that they will be needed again for a future Third Temple and need to
remain in readiness for future duty.
Kohen !priest" patrilineal descendant of Qaron, brother of 'oses. ,n the Temple, the kohanim were charged
with performing the sacrifices. Today, a Kohen is the first one called up at the reading of the Torah, performs the
Priestly Flessing, as well as complying with other uniPue laws and ceremonies, including the ceremony of
redemption of the firstborn.
*evi !*evite" Patrilineal descendant of *evi the son of Jacob. ,n the Temple in Jerusalem, the levites sang
Psalms, performed construction, maintenance, /anitorial, and guard duties, assisted the priests, and sometimes
interpreted the law and Temple ritual to the public. Today, a *evite is called up second to the reading of the
Torah.
Prayer leaders
From the time of the 'ishnah and Talmud to the present, Judaism has rePuired specialists or authorities for the
practice of very few rituals or ceremonies. Q Jew can fulfill most rePuirements for prayer by himself. #ome
activitiesWreading the Torah and haftarah !a supplementary portion from the Prophets or Writings", the prayer
for mourners, the blessings for bridegroom and bride, the complete grace after mealsWrePuire a minyan, the
presence of ten Jews.
The most common professional clergy in a synagogue are:
-abbi of a congregation Jewish scholar who is charged with answering the legal Puestions of a
congregation. This role rePuires ordination by the congregationOs preferred authority !i.e. from a respected
Irthodo% rabbi or, if the congregation is $onservative or -eform, from academic seminaries". Q congregation
does not necessarily rePuire a rabbi. #ome congregations have a rabbi but also allow members of the
congregation to act as shatH or baal kriyah !see below".
+assidic -ebbe rabbi who is the head of a +asidic dynasty.
+aHHan !note: the ?h? denotes voiceless pharyngeal fricative" !cantor" a trained vocalist who acts as shatH.
$hosen for a good voice, knowledge of traditional tunes, understanding of the meaning of the prayers and
sincerity in reciting them. Q congregation does not need to have a dedicated haHHan.
Jewish prayer services do involve two specified roles, which are sometimes, but not always, filled by a rabbi
andSor haHHan in many congregations. ,n other congregations these roles are filled on an adhoc basis by
members of the congregation who lead portions of services on a rotating basis:
#haliach tHibur or #hatH !leaderWliterally ?agent? or ?representative?Wof the congregation" leads those
assembled in prayer, and sometimes prays on behalf of the community. When a shatH recites a prayer on behalf
of the congregation, he is not acting as an intermediary but rather as a facilitator. The entire congregation
participates in the recital of such prayers by saying amen at their conclusion@ it is with this act that the shatHOs
prayer becomes the prayer of the congregation. Qny adult capable of reciting the prayers clearly may act as
shatH. ,n Irthodo% congregations and some $onservative congregations, only men can be prayer leaders, but all
Progressive communities now allow women to serve in this function.
The Faal kriyah or baal koreh !master of the reading" reads the weekly Torah portion. The rePuirements for
being the baal kriyah are the same as those for the shatH. These roles are not mutually e%clusive. The same
person is often Pualified to fill more than one role, and often does. Iften there are several people capable of
filling these roles and different services !or parts of services" will be led by each.
'any congregations, especially larger ones, also rely on a:
0abbai !se%ton" $alls people up to the Torah, appoints the shatH for each prayer session if there is no
standard shatH, and makes certain that the synagogue is kept clean and supplied.
The three preceding positions are usually voluntary and considered an honor. #ince the .nlightenment large
synagogues have often adopted the practice of hiring rabbis and haHHans to act as shatH and baal kriyah, and
this is still typically the case in many $onservative and -eform congregations. +owever, in most Irthodo%
synagogues these positions are filled by laypeople on a rotating or adhoc basis. Qlthough most congregations
hire one or more -abbis, the use of a professional haHHan is generally declining in Qmerican congregations, and
the use of professionals for other offices is rarer still.
#pecialiHed religious roles
&ayan !/udge" Qn ordained rabbi with special legal training who belongs to a beth din !rabbinical court". ,n
,srael, religious courts handle marriage and divorce cases, conversion and financial disputes in the Jewish
community.
'ohel !circumciser" Qn e%pert in the laws of circumcision who has received training from a previously
Pualified mohel and performs the brit milah !circumcision".
#hochet !ritual slaughterer" ,n order for meat to be kosher, it must be slaughtered by a shochet who is an
e%pert in the laws of kashrut and has been trained by another shochet.
#ofer !scribe" Torah scrolls, tefillin !phylacteries", meHuHot !scrolls put on doorposts", and gittin !bills of
divorce" must be written by a sofer who is an e%pert in +ebrew calligraphy and has undergone rigorous training
in the laws of writing sacred te%ts.
-osh yeshiva Q Torah scholar who runs a yeshiva.
'ashgiach of a yeshiva &epending on which yeshiva, might either be the person responsible for ensuring
attendance and proper conduct, or even supervise the emotional and spiritual welfare of the students and give
lectures on mussar !Jewish ethics".
'ashgiach #upervises manufacturers of kosher food, importers, caterers and restaurants to ensure that the
food is kosher. 'ust be an e%pert in the laws of kashrut and trained by a rabbi, if not a rabbi himself.
+istory
'ain article: Jewish history
Irigins
'ain article: Irigins of Judaism
Further information: Qncient #emitic religion
#cenes from the Fook of .sther decorate the &ura.uropos synagogue dating from BEE $.
Qt its core, the Tanakh is an account of the ,sraelitesO relationship with 0od from their earliest history until the
building of the #econd Temple !c. GDG F$.". Qbraham is hailed as the first +ebrew and the father of the Jewish
people. Qs a reward for his act of faith in one 0od, he was promised that ,saac, his second son, would inherit the
*and of ,srael !then called $anaan". *ater, Jacob and his children were enslaved in .gypt, and 0od commanded
'oses to lead the .%odus from .gypt. Qt 'ount #inai they received the Torah the five books of 'oses. These
books, together with VeviOim and Ketuvim are known as Torah #hebikhtav as opposed to the Iral Torah, which
refers to the 'ishna and the Talmud. .ventually, 0od led them to the land of ,srael where the tabernacle was
planted in the city of #hiloh for over DRR years to rally the nation against attacking enemies. Qs time went on, the
spiritual level of the nation declined to the point that 0od allowed the Philistines to capture the tabernacle. The
people of ,srael then told #amuel the prophet that they needed to be governed by a permanent king, and #amuel
appointed #aul to be their King. When the people pressured #aul into going against a command conveyed to
him by #amuel, 0od told #amuel to appoint &avid in his stead.
The Western Wall in Jerusalem is a remnant of the wall encircling the #econd Temple. The Temple 'ount is the
holiest site in Judaism.
Ince King &avid was established, he told the prophet Vathan that he would like to build a permanent temple,
and as a reward for his actions, 0od promised &avid that he would allow his son, #olomon, to build the first
permanent temple and the throne would never depart from his children.
-abbinic tradition holds that the details and interpretation of the law, which are called the Iral Torah or oral law,
were originally an unwritten tradition based upon what 0od told 'oses on 'ount #inai. +owever, as the
persecutions of the Jews increased and the details were in danger of being forgotten, these oral laws were
recorded by -abbi Judah haVasi !Judah the Prince" in the 'ishnah, redacted circa BRR $.. The Talmud was a
compilation of both the 'ishnah and the 0emara, rabbinic commentaries redacted over the ne%t three centuries.
The 0emara originated in two ma/or centers of Jewish scholarship, Palestine and Fabylonia. $orrespondingly,
two bodies of analysis developed, and two works of Talmud were created. The older compilation is called the
Jerusalem Talmud. ,t was compiled sometime during the Eth century in ,srael. The Fabylonian Talmud was
compiled from discussions in the houses of study by the scholars -avina ,, -avina ,,, and -av Qshi by GRR $.,
although it continued to be edited later.
#ome critical scholars oppose the view that the sacred te%ts, including the +ebrew Fible, were divinely inspired.
'any of these scholars accept the general principles of the documentary hypothesis and suggest that the Torah
consists of inconsistent te%ts edited together in a way that calls attention to divergent accounts.(NJ)(NL)(NM) 'any
suggest that during the First Temple period, the people of ,srael believed that each nation had its own god, but
that their god was superior to other gods.(NN)(ARR) #ome suggest that strict monotheism developed during the
Fabylonian .%ile, perhaps in reaction to boroastrian dualism.(ARA) ,n this view, it was only by the +ellenic period
that most Jews came to believe that their god was the only god, and that the notion of a clearly bounded Jewish
nation identical with the Jewish religion formed.(ARB)
John &ay argues that the origins of biblical >ahweh, .l, Qsherah, and FaOal, may be rooted in earlier $anaanite
religion, which was centered on a pantheon of gods much like the 0reek Pantheon.(ARD)
QntiPuity
'ain articles: Qncient ,srael and Judah, Fabylonian captivity, +ellenistic Judaism, +asmonean Kingdom, ,udaea
Province, and Far Kokhba revolt
The United 'onarchy was established under #aul and continued under King &avid and #olomon with its capital
in Jerusalem. Qfter #olomonOs reign the nation split into two kingdoms, the Kingdom of ,srael !in the north" and
the Kingdom of Judah !in the south". The Kingdom of ,srael was conPuered by the Qssyrian ruler #argon ,, in the
late Mth century F$. with many people from the capital #amaria being taken captive to 'edia and the Khabur
-iver valley. The Kingdom of Judah continued as an independent state until it was conPuered by a Fabylonian
army in the early Jth century F$., destroying the First Temple that was at the center of ancient Jewish worship.
The Judean elite were e%iled to Fabylonia and this is regarded as the first Jewish &iaspora. *ater many of them
returned to their homeland after the subsePuent conPuest of Fabylonia by the Persians seventy years later, a
period known as the Fabylonian $aptivity. Q new #econd Temple was constructed, and old religious practices
were resumed.
&uring the early years of the #econd Temple, the highest religious authority was a council known as the 0reat
Qssembly, led by .Hra of the Fook of .Hra. Qmong other accomplishments of the 0reat Qssembly, the last books
of the Fible were written at this time and the canon sealed.
+ellenistic Judaism spread to Ptolemaic .gypt from the Drd century F$.. Qfter the 0reat -evolt !JJLD $.", the
-omans destroyed the Temple. +adrian built a pagan idol on the Temple grounds and prohibited circumcision@
these acts of ethnocide provoked the Far Kokhba revolt ADBADJ $. after which the -omans banned the study
of the Torah and the celebration of Jewish holidays, and forcibly removed virtually all Jews from Judea. ,n BRR
$., however, Jews were granted -oman citiHenship and Judaism was recogniHed as a religio licita !?legitimate
religion?", until the rise of 0nosticism and .arly $hristianity in the fourth century.
Following the destruction of Jerusalem and the e%pulsion of the Jews, Jewish worship stopped being centrally
organiHed around the Temple, prayer took the place of sacrifice, and worship was rebuilt around the community
!represented by a minimum of ten adult men" and the establishment of the authority of rabbis who acted as
teachers and leaders of individual communities !see Jewish diaspora".
+istorical Jewish groupings !to ALRR"
The Torah Qrk of the Feth Jakov synagogue in 'acedonia
Qround the Ast century $. there were several small Jewish sects: the Pharisees, #adducees, bealots, .ssenes,
and $hristians. Qfter the destruction of the #econd Temple in LR $., these sects vanished. $hristianity survived,
but by breaking with Judaism and becoming a separate religion@ the Pharisees survived but in the form of
-abbinic Judaism !today, known simply as ?Judaism?". The #adducees re/ected the divine inspiration of the
Prophets and the Writings, relying only on the Torah as divinely inspired. $onsePuently, a number of other core
tenets of the PhariseesO belief system !which became the basis for modern Judaism", were also dismissed by the
#adducees. !The #amaritans practiced a similar religion, which is traditionally considered separate from
Judaism."
*ike the #adducees who relied only on the Torah, some Jews in the Mth and Nth centuries re/ected the authority
and divine inspiration of the oral law as recorded in the 'ishnah !and developed by later rabbis in the two
Talmuds", relying instead only upon the Tanakh. These included the ,sunians, the >udganites, the 'alikites, and
others. They soon developed oral traditions of their own, which differed from the rabbinic traditions, and
eventually formed the Karaite sect. Karaites e%ist in small numbers today, mostly living in ,srael. -abbinical and
Karaite Jews each hold that the others are Jews, but that the other faith is erroneous.
Iver a long time, Jews formed distinct ethnic groups in several different geographic areas W amongst others,
the QshkenaHi Jews !of central and .astern .urope", the #ephardi Jews !of #pain, Portugal, and Vorth Qfrica",
the Feta ,srael of .thiopia, and the >emenite Jews from the southern tip of the Qrabian Peninsula. 'any of these
groups have developed differences in their prayers, traditions and accepted canons@ however these distinctions
are mainly the result of their being formed at some cultural distance from normative !rabbinic" Judaism, rather
than based on any doctrinal dispute.
Persecutions
'ain articles: Persecution of Jews, Qntisemitism, and +istory of antisemitism
Qntisemitism arose during the 'iddle Qges, in the form of persecutions, pogroms, forced conversion, e%pulsions,
social restrictions and ghettoiHation.
This was different in Puality to any repressions of Jews in ancient times. Qncient repression was politically
motivated and Jews were treated no differently than any other ethnic group would have been. With the rise of the
$hurches, attacks on Jews became motivated instead by theological considerations specifically deriving from
$hristian views about Jews and Judaism.(ARE)
+asidism
'ain article: +asidic Judaism
+asidic Judaism was founded by >isroel ben .lieHer !ALRRALJR", also known as the FaOal #hem Tov !or Fesht".
,t originated in a time of persecution of the Jewish people, when .uropean Jews had turned inward to Talmud
study@ many felt that most e%pressions of Jewish life had become too ?academic?, and that they no longer had
any emphasis on spirituality or /oy. +is disciples attracted many followers@ they themselves established
numerous +asidic sects across .urope. +asidic Judaism eventually became the way of life for many Jews in
.urope. Waves of Jewish immigration in the AMMRs carried it to the United #tates. The movement itself claims to
be nothing new, but a refreshment of original Judaism. Ir as some have put it: ?they merely reemphasiHed that
which the generations had lost?.(ARG) Vevertheless, early on there was a serious schism between +asidic and
non+asidic Jews. .uropean Jews who re/ected the +asidic movement were dubbed by the +asidim as
'isnagdim, !lit. ?opponents?". #ome of the reasons for the re/ection of +asidic Judaism were the overwhelming
e%uberance of +asidic worship, its untraditional ascriptions of infallibility and alleged miracleworking to their
leaders, and the concern that it might become a messianic sect. #ince then differences between the +asidim
and their opponents have slowly diminished and both groups are now considered part of +aredi Judaism.
The .nlightenment and new religious movements
'ain articles: +askalah and Jewish religious movements
,n the late AMth century $., .urope was swept by a group of intellectual, social and political movements known
as the .nlightenment. The .nlightenment led to reductions in the .uropean laws that prohibited Jews to interact
with the wider secular world, thus allowing Jews access to secular education and e%perience. Q parallel Jewish
movement, +askalah or the ?Jewish .nlightenment?, began, especially in $entral .urope and Western .urope,
in response to both the .nlightenment and these new freedoms. ,t placed an emphasis on integration with
secular society and a pursuit of nonreligious knowledge through reason. With the promise of political
emancipation many Jews saw no reason to continue to observe Jewish law and increasing numbers of Jews
assimilated into $hristian .urope. 'odern religious movements of Judaism all formed in reaction to this trend.
,n $entral .urope, followed by 0reat Fritain and the United #tates, -eform Judaism and *iberal Judaism
developed, rela%ing legal obligations !especially those that limited Jewish relations with nonJews", emulating
Protestant decorum in prayer, and emphasiHing the ethical values of JudaismOs Prophetic tradition. 'odern
Irthodo% Judaism developed in reaction to -eform Judaism, by leaders who argued that Jews could participate
in public life as citiHens ePual to $hristians, while maintaining the observance of Jewish law. 'eanwhile, in the
United #tates, wealthy -eform Jews helped .uropean scholars, who were Irthodo% in practice but critical !and
skeptical" in their study of the Fible and Talmud, to establish a seminary to train rabbis for immigrants from
.astern .urope. These leftwing Irthodo% rabbis were /oined by rightwing -eform rabbis who felt that Jewish
law should not be entirely abandoned, to form the $onservative movement. Irthodo% Jews who opposed the
+askalah formed +aredi Irthodo% Judaism. Qfter massive movements of Jews following The +olocaust and the
creation of the state of ,srael, these movements have competed for followers from among traditional Jews in or
from other countries.
#pectrum of observance
Judaism is practised in all parts of the world, for e%ample in a synagogue in downtown 'umbai.
$ountries such as the United #tates, ,srael, $anada, United Kingdom, Qrgentina and #outh Qfrica contain large
Jewish populations. Jewish religious practice varies widely through all levels of observance. Qccording to the
BRRA edition of the Vational Jewish Population #urvey, in the United #tatesO Jewish communityWthe worldOs
second largestWE.D million Jews out of G.A million had some sort of connection to the religion. If that population
of connected Jews, MRT participated in some sort of Jewish religious observance, but only EMT belonged to a
synagogue, and fewer than AJT attend regularly.(ARJ)
Firth rates for Qmerican Jews have dropped from B.R to A.L.(ARL) !-eplacement rate is B.A." ,ntermarriage rates
range from ERGRT in the U#, and only about a third of children of intermarried couples are raised as Jews. &ue
to intermarriage and low birth rates, the Jewish population in the U# shrank from G.G million in ANNR to G.A million
in BRRA. This is indicative of the general population trends among the Jewish community in the &iaspora, but a
focus on total population obscures growth trends in some denominations and communities, such as +aredi
Judaism. The Faal teshuva movement is a movement of Jews who have ?returned? to religion or become more
observant.
Judaism and other religions
$hristianity and Judaism
'ain article: $hristianity and Judaism
#ee also: Judeo$hristian, $hristianity and antisemitism, JudaismOs view of Jesus, $ultural and historical
background of Jesus, and $hristianJewish reconciliation
(icon) This section rePuires e%pansion. !'ay BRRM"
+istorians and theologians regularly review the changing relationship between some $hristian groups and the
Jewish people@ the article on $hristianJewish reconciliation studies one recent issue.
,slam and Judaism
'ain article: ,slam and Judaism
#ee also: +istory of the Jews under 'uslim rule and ,slam and antisemitism
The relationship between ,slam and Judaism is special and close. Foth religions claim to arise from the patriarch
Qbraham, and are therefore considered Qbrahamic religions. Qs fellow monotheists, 'uslims view Jews as
?people of the book?, a term that Jews have subsePuently adopted as a way of describing their own connection
to the Torah and other holy te%ts.(ARM) ,n turn, many Jews maintain that 'uslims adhere to the #even *aws of
Voah. Thus, Judaism views 'uslims as righteous people of 0od.(ARN) Jews have interacted with 'uslims since
the Lth century, when ,slam originated and spread in the Qrabian peninsula, and many aspects of ,slamOs core
values, structure, /urisprudence and practice are based on Judaism.(AAR)(AAA) 'uslim culture and philosophy
have heavily influenced practitioners of Judaism in the ,slamic world.(AAB)
,n premodern 'uslim countries, Jews rarely faced martyrdom, e%ile or forcible conversion, and were mostly free
in their choice of residence and profession.(AAD) ,ndeed, the years LAB to ARJJ $. under the Ummayad and the
Qbbasid rulers have been called the 0olden age of Jewish culture in #pain. Von'uslim monotheists living in
these countries, including Jews, were known as dhimmis. &himmis were allowed to practice their religion and to
administer their internal affairs, but they were sub/ect to certain restrictions that were not imposed on 'uslims.
(AAE) For e%ample, they had to pay the /iHya, a per capita ta% imposed on free adult non'uslim males,(AAE) and
they were also forbidden to bear arms or testify in court cases involving 'uslims.(AAG) 'any of the laws
regarding dhimmis were highly symbolic. For e%ample, dhimmis in some countries were rePuired to wear
distinctive clothing, a practice not found in either the urOan or hadiths but invented in early medieval Faghdad
and inconsistently enforced.(AAJ) Jews in 'uslim countries were not entirely free from persecutionWfor e%ample,
many were killed, e%iled or forcibly converted in the ABth century, in Persia and by the rulers of the Qlmohad
dynasty in Vorth Qfrica and QlQndalus.(AAL) Qt times, Jews were also restricted in their choice of residenceWin
'orocco, Jews were confined to walled Puarters !mellahs" beginning in the AGth century and increasingly since
the early ANth century.(AAM)
,n the late BRth century, Jews were e%pelled from nearly all the Qrab countries.(AAN)(ABR)(ABA) 'ost have chosen
to live in ,srael. Today, antisemitic themes have become commonplace in the propaganda of Qrab ,slamic
movements such as +iHbullah and +amas, in the pronouncements of various agencies of the ,slamic -epublic of
,ran, and even in the newspapers and other publications of -efah Partisi.(ABB)
#yncretic movements incorporating Judaism
There are some movements that combine elements of Judaism with those of other religions. The most well
known of these is 'essianic Judaism, which arose in the ANJRs.(ABD)(ABE)(ABG)(ABJ) ,t blends evangelical
$hristian theology with elements of Jewish terminology and ritual.(ABJ)(ABL)(ABM)(ABN)(ADR) The movement
states that Jesus is the Jewish 'essiah, and generally that he is part of the Trinity,(ADA)(ADB) and salvation is
only achieved through acceptance of Jesus as oneOs savior.(ADD) #ome members of the movement are ethnically
Jewish, and some of them argue that 'essianic Judaism is a sect of Judaism.(ADE) Jewish organiHations and
religious movements re/ect this, stating that 'essianic Judaism is a $hristian sect.(ADG)
Ither e%amples of syncretism include JudeoPaganists, a loosely organiHed set of Jews who incorporate pagan
or Wiccan beliefs with some Jewish religious practices, like 'essianic Judaism@ Jewish Fuddhists, another
loosely organiHed group that incorporates elements of Qsian spirituality in their faith@ and some -enewal Jews
who borrow freely and openly from Fuddhism, #ufism, Vative Qmerican religion, and other faiths.
The Kabbalah $entre, which employs teachers from multiple religions, is a Vew Qge movement that claims to
populariHe the kabbalah, part of the Jewish esoteric tradition.
#ee also
Portal icon Judaism portal
Portal icon -eligion portal
Fook icon
Fook: Qbrahamic religions
Fook: Judaism
'ain article: Iutline of Judaism
QntiJudaism
Frankism
Jewish views of religious pluralism
Judaism by country
*ist of converts to Judaism
#abbateanism
#ecular Jewish culture
$riticism of Judaism
United #tates military chaplain symbols
-eferences
Jump up 'ethods and $ategories: Judaism and 0ospel
Jump up QskI%ford: Judaism
Jump up #haye J.&. $ohen ANNN The Feginnings of Jewishness: Foundaries, arieties, Uncertainties,
Ferkeley: University of $alifornia Press@ p. L
Jump up Jacobs, *ouis !BRRL". ?Judaism?. ,n Fred #kolnik. .ncyclopaedia Judaica AA !Bd ed.". Farmington
+ills, 'ich.: Thomson 0ale. p. GAA. ,#FV NLMRRBMJGNBMB. ?Judaism, the religion, philosophy, and way of life
of the Jews.?
Jump up ?Knowledge -esources: Judaism?. Ferkley $enter for -eligion, Peace, and World Qffairs. -etrieved
BRAAAABB.
Jump up ?What is the oral Torah^?. Torah.org. -etrieved BRARRMBB.
Jump up ?Karaite Jewish University?. K/uonline.com. -etrieved BRARRMBB.
Jump up ?#ociety for +umanistic Judaism?. #h/.org. -etrieved BRARRMBB.
Jump up ?Jewish &enominations?. -eligionFacts. -etrieved BRARRMBB.
Jump up ?-eform Judaism?. -eligionFacts. -etrieved BRARRMBB.
Jump up ?What is -eform Judaism^?. -eform/udaism.org. -etrieved BRARRMBB.
Jump up .ncyclopdia Fritannica. ?Fritannica Inline .ncyclopedia: Fet &in?. Fritannica.com. -etrieved
BRARRMBB.
Jump up to: a b ?Judaism ARA: -abbis, Priests and Ither -eligious Functionaries?. JewfaP.org. -etrieved
BRARRMBB.
Jump up ?+istory of Judaism until AJE F$.?. +istory of Judaism. FF$.
Jump up ?-eligion .thics Judaism?. FF$. -etrieved BRARRMBB.
Jump up -eligion: Three -eligions, Ine 0od PF#
Jump up #ettings of silver: an introduction to Judaism p. GN by #tephen '. Wylen, Paulist Press, BRRR (A)
Jump up +eribert Fusse !ANNM". ,slam, Judaism, and $hristianity: Theological and +istorical Qffiliations.
'arkus Wiener Publishers. pp. JDAAB. ,#FV NLMAGGMLJAEEG.
Jump up ,rving '. beitlin !BRRL". The +istorical 'uhammad. Polity. pp. NBND. ,#FV NLMRLEGJDNNNE.
Jump up Jewish $ontributions to $iviliHation: Qn .stimate !book"
Jump up #ee, for e%ample, &eborah &ash 'oore, Qmerican Jewish ,dentity Politics, University of 'ichigan
Press, BRRM, p. DRD@ .wa 'orawska, ,nsecure Prosperity: #mallTown Jews in ,ndustrial Qmerica, AMNRANER,
Princeton University Press, ANNN. p. BAL@ Peter >. 'edding, alues, interests and identity: Jews and politics in a
changing world, olume AA of #tudies in contemporary Jewry, I%ford University Press, ANNG, p. JE@ .Hra
'endelsohn, People of the city: Jews and the urban challenge, olume AG of #tudies in contemporary Jewry,
I%ford University Press, ANNN, p. GG@ *ouis #andy 'aisel, ,ra V. Forman, &onald Qltschiller, $harles Walker
Fassett, Jews in Qmerican politics: essays, -owman *ittlefield, BRRE, p. AGM@ #eymour 'artin *ipset, Qmerican
.%ceptionalism: Q &ouble.dged #word, W. W. Vorton $ompany, ANNL, p. AJN.
Jump up ?Jewish Population?. -etrieved N #eptember BRAD.
Jump up World Jewish Population, BRAR. #ergio &ella Pergola, +ebrew University of Jerusalem
Jump up Vahum #arna ANJN Understanding 0enesis. Vew >ork: #chocken
Jump up Jacob Veusner, OO&efining JudaismOO, in Jacob Veusner and Qlan QveryPeck, ?The Flackwell
companion to Judaism? !Flackwell, BRRD", p.D. Fooks.google.com.au. BRRDRBBD. ,#FV NLMAGLLAMRGND.
-etrieved BRARRMBB.
Jump up 0en. AL:DM 0enesis AL: DM: Qbram fell facedown, and 0od said to him, ?Qs for me, this is my
covenant with you: >ou will be the father of many nations. Vo longer will you be called Qbram @ your name will be
Qbraham, for , have made you a father of many nations. , will make you very fruitful@ , will make nations of you,
and kings will come from you. , will establish my covenant as an everlasting covenant between me and you and
your descendants after you for the generations to come, to be your 0od and the 0od of your descendants after
you. The whole land of $anaan, where you are now an alien, , will give as an everlasting possession to you and
your descendants after you@ and , will be their 0od@? 0en. BB:ALAM 0enesis BB: ALAM: , will surely bless you
and make your descendants as numerous as the stars in the sky and as the sand on the seashore. >our
descendants will take possession of the cities of their enemies, and through your offspring all nations on earth
will be blessed, because you have obeyed me.?
Jump up .%odus BR:D ?>ou shall have no other gods before me@ &eut. J:G &euteronomy J:G ?*ove the
*I-& your 0od with all your heart and with all your soul and with all your strength.?
Jump up *ev. AN:AM *eviticus AN:AM: ?O&o not seek revenge or bear a grudge against one of your people, but
love your neighbor as yourself. , am the *ord?
Jump up Kadushin, 'a%, ANLB The -abbinic 'ind. Vew >ork: Floch Publishing $ompany. ANE
Jump up Kadushin, 'a%, ANLB The -abbinic 'ind. Vew >ork: Floch Publishing $ompany. BRD
Jump up The Fooks of 'elachim !Kings" and Fook of >eshaiahu !,saiah" in the Tanakh contain a few of the
many Fiblical accounts of ,sraelite kings and segments of ancient ,sraelOs population worshiping other gods. For
e%ample: King #olomonOs ?wives turned away his heart after other gods...(and he) did that which was evil in the
sight of the *I-&, and went not fully after the *I-&? !elaborated in A 'elachim AA:EAR"@ King Qhab ?went and
served Faal, and worshiped him...Qnd Qhab made the Qsherah (a pagan place of worship)@ and Qhab did yet
more to provoke the *I-&, the 0od of ,srael, than all the kings of ,srael that were before him? !A 'elachim
AJ:DADD"@ the prophet ,saiah condemns the people who ?prepare a table for (the idol) Fortune, and that offer
mingled wine in full measure unto (the idol) &estiny? !>eshaiahu JG:AAAB". Translation: JP# !Jewish Publication
#ociety" edition of the Tanakh, from ANAL, available at 'echon 'amre.
Jump up The Jewish roots of $hristological monotheism: papers from the #t. Qndrews conference on the
historical origins of the worship of Jesus. Fooks.google.com. ANNN. ,#FV NLMNRREAADJAN. -etrieved BRAR
RMBB.
Jump up #teinberg, 'ilton ANEL Fasic Judaism Vew >ork: +arcourt Frace Jovanovich. DJ
Jump up ?Judaism ARA: 'ovements of Judaism?. JewfaP.org. -etrieved BRARRMBB.
Jump up -abbi #. of 'ontpelier, >ad -ama, >. Qlfacher, -osh Qmanah.
Jump up ?'aimonides AD Foundations of Judaism?. 'esora. ?+owever if he re/ects one of these
fundamentals he leaves the nation and is a denier of the fundamentals and is called a heretic, a denier, etc.?
Jump up -abbi 'ordechai Flumenfeld. ?'aimonides, AD Principles of Faith?. Qish +aTorah. ?Qccording to
the -ambam, their acceptance defines the minimum rePuirement necessary for one to relate to the Qlmighty and
+is Torah as a member of the People of ,srael?
Jump up to: a b c &aniel #eptimus. ?The Thirteen Principles of Faith?. 'yJewish*earning.com.
Jump up -onald *. .isenberg !BRRE". The JP# guide to Jewish traditions. Jewish Publication #ociety. p.
GRN. ,#FV RMBLJRLJRA. ?The concept of ?dogma? is ... not a basic idea in Judaism.?
Jump up &ogma in 'edieval Jewish Thought, 'enachem Kellner.
Jump up ?The Thirteen Principles of the Jewish Faith?. +ebrewE$hristians. -etrieved BRARRMBB.
Jump up ?What &o Jews Felieve^?. 'echon 'amre. ?The closest that anyone has ever come to creating a
widely accepted list of Jewish beliefs is 'aimonidesO thirteen principles of faith.?
Jump up The JP# guide to Jewish traditions, page GAR, ?The one that eventually secured almost universal
acceptance was the Thirteen Principles of faith?
Jump up ?Judaism ARA: What &o Jews Felieve^?. JewfaP.org. -etrieved BRARRMBB.
Jump up ?&escription of Judaism, Intario $onsultants on -eligious Tolerance?. -eligioustolerance.org.
-etrieved BRARRMBB.
Jump up ?Judaism ARA: The Patriarchs and the Irigins of Judaism?. JewfaP.org. -etrieved BRARRMBB.
Jump up -ietti, -abbi Jonathan. ?+ow &o >ou Know the .%odus -eally +appened^?. Qrchived from the
original on BRRERNAM. The word ?emunah? has been translated incorrectly by the King James Fible as merely
?belief? or ?faith?, when in actuality, it means conviction, which is a much more emphatic knowledge of 0od
based on e%perience.
Jump up ?Jewish #acred Te%ts?. -eligionFacts. -etrieved BRARRMBB.
Jump up '. #an AR:A. Translation available here (B).
Jump up ?Judaism ARA: Q 0lossary of Fasic Jewish Terms and $oncepts?. Union of Irthodo% Jewish
$ongregations in Qmerica. Qpril AB, BRRJ.
Jump up The Prayer book: Weekday, #abbath, and Festival translated and arranged by Fen bion Fokser.
Vew >ork: +ebrew Publishing $ompany. NAR
Jump up Kadushin, 'a% ANLB The -abbinic 'ind Vew >ork: Floch Publishing. BAD
Jump up Veusner, Jacob BRRD ,nvitation to the Talmud #tipf and #on, Iregon %vii%%ii
Jump up #tern, &avid ?'idrash and ,ndeterminacy? in $ritical ,nPuiry, ol. AG, Vo. A !Qutumn, ANMM", p. AGA.
Jump up Veusner, Jacob BRRD ,nvitation to the Talmud #tipf and #on, Iregon %viivi%@ #teinsaltH, Qdin ANLJ
The .ssential Talmud Vew >ork: Fasic Fooks. DN@ #track, +ermann ANMR ,ntroduction to the 'idrash and
Talmud Vew >ork: Qtheneum. NG@ #tern, &avid ?'idrash and ,ndeterminacy? in $ritical ,nPuiry, ol. AG, Vo. A
!Qutumn, ANMM", pp. ADBAJA
Jump up #tern, &avid ?'idrash and ,ndeterminacy? in $ritical ,nPuiry, ol. AG, Vo. A !Qutumn, ANMM", p. AEL.
Jump up $ohen, Qbner ANEN .verymanOs Talmud Vew >ork: ..P. &utton $o. %%iv@ #track, +ermann ANMR
,ntroduction to the 'idrash and Talmud Vew >ork: Qtheneum. NG
Jump up $ohen, Qbner ANEN .verymanOs Talmud Vew >ork: ..P. &utton $o. %%iv@ #teinsaltH, Qdin ANLJ
The .ssential Talmud Vew >orki: Fasic Fooks. BBB@ #track, +ermann ANMR ,ntroduction to the 'idrash and
Talmud Vew >ork: Qtheneum. NG
Jump up #track, +ermann ANMR ,ntroduction to the 'idrash and Talmud Vew >ork: Qtheneum. NG
Jump up j<~ =_`j jla= C_=a a<; Jerusalem: ANLE, pp. DMDN
Jump up $hief -abbi #ir Jonathan #acks, BRRJ The Koren #acks #iddur: +ebrewS.nglish Prayer Fook: The
QuthoriHed &aily Prayer Fook of the United +ebrew $ongregations of the $ommonwealth *ondon: +arper
$ollins Publishers pp. GEGG
Jump up Vosson #cherman BRRD The $omplete Qrtscroll #iddur Third .dition Frooklyn, V.>.: 'esorah
Publications pp. ENGD
Jump up -abbi #chneur balman of *iadi, Vissen 'angel, BRRD #iddur Tehillat +ashem Kehot Publication
#ociety. BEBG
Jump up ?'ethods and $ategories: Judaism and 0ospel?. Fibleinterp.com. BRRLAARJ. -etrieved BRARRM
BB.
Jump up QskI%ford: Judaism(dead link)
Jump up Iscar #akrsaune, ?,n the #hadow of the Temple: Jewish ,nfluences on .arly
$hristianity?,nterarsity Press, BRRB, PP.DNFF. Fooks.google.com.au. BRRB. ,#FV NLMRMDRMBJLRE. -etrieved
BRARRMBB.
Jump up The I%ford .nglish &ictionary.
Jump up Foyarin, &aniel !Ictober AE, ANNE". ?,ntroduction?. Q radical Jew: Paul and the politics of identity.
Ferkeley, $alifornia: University of $alifornia Press. pp. ADDM. ,#FV RGBRRMGNBB. *$$V NDRDJBJN. -etrieved
BRRJRJAG. ?Paul was motivated by a +ellenistic desire for the Ine, which among other things produced an
ideal of a universal human essence, beyond difference and hierarchy. This universal humanity, however, was
predicated !and still is" on the dualism of the flesh and the spirit, such that while the body is particular, marked
through practice as Jew or 0reek, and through anatomy as male or female, the spirit is universal. Paul did not,
however, re/ect the bodyWas did, for instance, the gnosticsWbut rather promoted a system whereby the body
had its place, albeit subordinated to the spirit. PaulOs anthropological dualism was matched by a hermeneutical
dualism as well. Just as the human being is divided into a fleshy and a spiritual component, so also is language
itself. ,t is composed of outer, material signs and inner, spiritual significations. When this is applied to the
religious system that Paul inherited, the physical, fleshy signs of the Torah, of historical Judaism, are re
interpreted as symbols of that which Paul takes to be universal rePuirements and possibilities for humanity.?
Jump up Foyarin, &aniel !ANNE". ?Qnswering the 'ail?. Q radical Jew: Paul and the politics of identity.
Ferkeley, $alifornia: University of $alifornia Press. ,#FV RGBRRMGNBB. ?Jewishness disrupts the very
categories of identity, because it is not national, not genealogical, not religious, but all of these, in dialectical
tension with one another.?
Jump up Weiner, -ebecca !BRRL". ?Who is a Jew^?. Jewish irtual *ibrary. -etrieved BRRLARRJ.
Jump up ?OO-eformOs Position In...What is unacceptable practice^OO?. FaPs.org. BRARRJBN. -etrieved BRAR
RMBB.
Jump up +eschel, #usannah !ANNM" Qbraham 0eiger and the Jewish Jesus. $hicago: University of $hicago
Press. p. AGL. ,#FV RBBJDBNGND
Jump up ?*aw of -eturn GLARANGR?. ,srael 'inistry of Foreign Qffairs. BRRL. -etrieved BRRLARBB.
Jump up Jacob, Walter !ANML". $ontemporary Qmerican -eform -esponsa. 'ars, PQ: Publishers $hoice
Fook 'fg.. Fooks.google.com. ANML. ,#FV RMMABDRRDR. -etrieved BRAARNBM.
Jump up -obert 0ordis. ?Torah 'i#inai:$onservative iews?. Q 'odern Qpproach to a *iving +alachah.
'asorti World. Qrchived from the original on BRRLRLAD. ?The Torah is an emanation of 0od... This conception
does not mean, for us, that the process of revalation consisted of dictation by 0od.?
Jump up ?$onservative Judaism?. Jewlicious. ?We therefore understand this term as a metaphor to mean
that the Torah is divine and that it reflects 0ods will.?
Jump up ?Tefillin?, ?The Fook of Jewish Knowledge?, Vathan Qusubel, $rown Publishers, V>, ANJE, p.EGM"
Jump up ?#habbat?. Judaism ARA. Qpril AB, BRRJ.
Jump up to: a b c d e f g ?Judaism ARA: Kashrut?. JewfaP.org. -etrieved BRARRMBB.
Jump up $haya #huchat. ?The Kosher Pig^?. ?,t is also the most Puintessentially treif of animals, with its
name being nearly synonymous with nonkosher ... Qlthough far from alone in the litany of nonkosher animals,
the pig seems to stand in a class of its own.?
Jump up ?Tamar *evy, #t. *ouis, 'I Flock >eshiva +igh #chool, 0rade N?. IUkosher.org. -etrieved
BRARRMBB.
Jump up #hulchan Qruch, >oreh &eOah, !ML:D"
Jump up .lliot &orff, ?In the Use of Qll Wines? P&F !B.AN 'F", >& ABD:A.ANMG, pp. AAAG.
Jump up ?Kashrut Facts?. -eligionfacts.com. -etrieved BRARRMBB.
Jump up ?Judaism ARA: Kashrut: Jewish &ietary *aws?. JewfaP.org. -etrieved BRARRMBB.
Jump up ayyiPra !*eviticus" AA
Jump up -ice, >israel !BRRLRJAR". ?Judaism and the Qrt of .ating?. $habad. -etrieved BRARRMBB.
Jump up Jewish life in WW,, .ngland: ?there was a...special dispensation...that allowed Jews serving in the
armed services to eat ?nonkosher? when no Jewish food was available@ that deviation from halacha was allowed
Oin order to save a human life including your own.O?
Jump up >. *ichtenshtein '.Q. ?Weekly Pamphlet MRG?. Far,lan University, Faculty of Jewish #tudies,
-abbinical office. ?...certain prohibitions become allowed without a doubt because of lifethreatening
circumstances, like for e%ample eating nonkosher food?
Jump up to: a b ayyiPra !*eviticus" AG.
Jump up Famidbar !Vumbers" AN.
Jump up Qvi Kehat. ?Torah tidbits?. Iu.org. -etrieved BRARRMBB.
Jump up to: a b ?Judaism ARA: Kosher #e%?. JewfaP.org. -etrieved BRARRMBB.
Jump up ?Karaites?. .ncyclopedia.com. -etrieved BRARRMBB.
Jump up Wasserfall, -ahel !ANNN". Women and water: menstruation in Jewish life and law. Frandeis
University Press. ,#FV RMLEGANJRM.
Jump up >eheHkal Kauffman, The -eligion of ,srael
Jump up -obert Qlter The Qrt of Fiblical Poetry
Jump up .. Q. #peiser 0enesis !The Qnchor Fible"
Jump up John Fright Q +istory of ,srael
Jump up 'artin Voth The +istory of ,srael
Jump up .phraim Urbach The #ages
Jump up #haye $ohen The beginnings of Jewishness
Jump up John &ay >ahweh and the 0ods and 0oddesses of $anaan, page JM.
Jump up *angmuir, 0avin !ANND". +istory, religion, and antisemitism. University of $alifornia Press. ,#FV R
GBRRLLBMM.
Jump up ??The 'aggid of 'eHritch? $hapter L Ipposition ,ntensifies?. Vishmas.org. -etrieved BRARRMBB.
Jump up http:SSwww.harrisinteractive.comSvaultS+arris,nteractivePoll-esearchWhile'ostQmericans
Felievein0odInlyDJpctQBRRDAR.pdf -eligious service attendance at least once a month
Jump up This is 'y Feloved, This is 'y Friend: Q -abbinic *etter on ,ntimate relations, p. BL, .lliot V. &orff
Jump up +ence for e%ample such books as People of the Fook: Thirty #cholars -eflect on Their Jewish
,dentity !Johns +opkins University Press, ANNL" and People of the Fook: $anon, 'eaning, and Quthority
!+arvard University Press, ANNL".
Jump up ?Jewish -abbi admits ,slam is the oldest religion?. >ouTube. -etrieved BRARRMBB.
Jump up Prager, &@ Telushkin, J. Why the Jews^: The -eason for Qntisemitism. Vew >ork: #imon
#chuster, ANMD. page AARABJ.
Jump up Jewish'uslim -elations, Past Present, -abbi &avid -osen
Jump up ?The 0olden Qge of QrabJewish $oe%istence, The 0olden .ra?. The Peace FQ. ANNMRNRA.
-etrieved BRARRMBB.
Jump up *ewis !ANNN", p.ADA@ !ANME", pp.M,JB
Jump up to: a b *ewis !ANME", pp.AR, BR
Jump up *ewis !ANME", p. N, BL
Jump up *ewis !ANNN", p.ADA
Jump up *ewis !ANME", pp. AL, AM, GB, NE, NG@ #tillman !ANLN", pp. BL, LL
Jump up *ewis !ANME", p. BM
Jump up Why Jews Fled the Qrab $ountries :: 'iddle .ast uarterly. 'eforum.org. -etrieved on BRADRL
BM.
Jump up #humsky, &mitry. !BRABRNAB" -ecogniHe Jews as refugees from Qrab countries ,srael Vews.
+aaretH. -etrieved on BRADRLBM.
Jump up 'eir, .sther. !BRABARRN" The truth about the e%pulsion ,srael Vews. +aaretH. -etrieved on
BRADRLBM.
Jump up 'uslim Qnti#emitism by Fernard *ewis !'iddle .ast uarterly" June ANNM
Jump up Feher, #hoshanah. Passing over .aster: $onstructing the Foundaries of 'essianic Judaism,
-owman Qltamira, ANNM, ,#FV NLMRLJANMNGDR, p. AER. ?This interest in developing a Jewish ethnic identity
may not be surprising when we consider the ANJRs, when 'essianic Judaism arose.?
Jump up Qriel, >aakov !BRRJ". ?Judaism and $hristianity Unitec The UniPue $ulture of 'essianic Judaism?.
,n 0allagher, .ugene .@ Qshcraft, W. 'ichael. Jewish and $hristian Traditions. ,ntroduction to Vew and
Qlternative -eligions in Qmerica B. Westport, $onn: 0reenwood Publishing 0roup. p. ANA. ,#FV NLMRBLG
NMLAEG. *$$V BRRJRBBNGE. I$*$ DAGJMNADE. ?,n the late ANJRs and ANLRs, both Jews and $hristians in the
United #tates were surprised to see the rise of a vigorous movement of Jewish $hristians or $hristian Jews.?
Jump up Qriel, >aakov !BRRJ". ?Judaism and $hristianity Unitec The UniPue $ulture of 'essianic Judaism?.
,n 0allagher, .ugene .@ Qshcraft, W. 'ichael. Jewish and $hristian Traditions. ,ntroduction to Vew and
Qlternative -eligions in Qmerica B. Westport, $onn: 0reenwood Publishing 0roup. p. ANE. ,#FV NLMRBLG
NMLAEG. *$$V BRRJRBBNGE. I$*$ DAGJMNADE. ?The -ise of 'essianic Judaism. ,n the first phase of the
movement, during the early and midANLRs, Jewish converts to $hristianity established several congregations at
their own initiative. Unlike the previous communities of Jewish $hristians, 'essianic Jewish congregations were
largely independent of control from missionary societies or $hristian denominations, even though they still
wanted the acceptance of the larger evangelical community.?
Jump up to: a b 'elton, J. 0ordon. .ncyclopedia of Protestantism. ,nfobase Publishing, BRRG, ,#FV NLMR
MAJRGEGJG, p. DLD. ?'essianic Judaism is a Protestant movement that emerged in the last half of the BRth
century among believers who were ethnically Jewish but had adopted an .vangelical $hristian faith... Fy the
ANJRs, a new effort to create a culturally Jewish Protestant $hristianity emerged among individuals who began
to call themselves 'essianic Jews.?
Jump up Qriel, >aakov !BRRJ". ?Judaism and $hristianity Unitec The UniPue $ulture of 'essianic Judaism?.
,n 0allagher, .ugene .@ Qshcraft, W. 'ichael. Jewish and $hristian Traditions. ,ntroduction to Vew and
Qlternative -eligions in Qmerica B. Westport, $onn: 0reenwood Publishing 0roup. p. ANA. ,#FV NLMRBLG
NMLAEG. *$$V BRRJRBBNGE. I$*$ DAGJMNADE. ?While $hristianity started in the first century of the $ommon
.ra as a Jewish group, it Puickly separated from Judaism and claimed to replace it@ ever since the relationship
between the two traditions has often been strained. Fut in the twentieth century groups of young Jews claimed
that they had overcome the historical differences between the two religions and amalgamated Jewish identity
and customs with the $hristian faith.?
Jump up Qriel, >aakov !BRRJ". ?Judaism and $hristianity Unitec The UniPue $ulture of 'essianic Judaism?.
,n 0allagher, .ugene .@ Qshcraft, W. 'ichael. Jewish and $hristian Traditions. ,ntroduction to Vew and
Qlternative -eligions in Qmerica B. Westport, $onn: 0reenwood Publishing 0roup. pp. ANEANG. ,#FV NLMR
BLGNMLAEG. *$$V BRRJRBBNGE. I$*$ DAGJMNADE. ?When the term resurfaced in ,srael in the ANERs and
ANGRs, it designated all Jews who accepted $hristianity in its Protestant evangelical form. 'issionaries such as
the #outhern Faptist -obert *indsey noted that for ,sraeli Jews, the term noHrim, ?$hristians? in +ebrew, meant,
almost automatically, an alien, hostile religion. Fecause such a term made it nearly impossible to convince Jews
that $hristianity was their religion, missionaries sought a more neutral term, one that did not arouse negative
feelings. They chose 'eshichyim, 'essianic, to overcome the suspicion and antagonism of the term noHrim.
'eshichyim as a term also had the advantage of emphasiHing messianism as a ma/or component of the
$hristian evangelical belief that the missions and communities of Jewish converts to $hristianity propagated. ,t
conveyed the sense of a new, innovative religion rather that (sic) an old, unfavorable one. The term was used in
reference to those Jews who accepted Jesus as their personal savior, and did not apply to Jews accepting
-oman $atholicism who in ,srael have called themselves +ebrew $hristians. The term 'essianic Judaism was
adopted in the United #tates in the early ANLRs by those converts to evangelical $hristianity who advocated a
more assertive attitude on the part of converts towards their Jewish roots and heritage.?
Jump up $ohn#herbok, &an !BRRR". ?'essianic Jewish mission?. 'essianic Judaism. *ondon: $ontinuum
,nternational Publishing 0roup. p. ALN. ,#FV NLMRMBJEGEGME. I$*$ EBLANJML. -etrieved Qugust AR, BRAR.
?.vangelism of the Jewish people is thus at the heart of the 'essianic movement.?
Jump up Qriel, >aakov #. !BRRR". ?$hapter BR: The -ise of 'essianic Judaism? !0oogle Fooks".
.vangeliHing the chosen people: missions to the Jews in Qmerica, AMMRBRRR. $hapel +ill: University of Vorth
$arolina Press. p. BBD. ,#FV NLMRMRLMEMMRL. I$*$ EDLRMEGR. -etrieved Qugust AR, BRAR. ?'essianic
Judaism, although it advocated the idea of an independent movement of Jewish converts, remained the offspring
of the missionary movement, and the ties would never be broken. The rise of 'essianic Judaism was, in many
ways, a logical outcome of the ideology and rhetoric of the movement to evangeliHe the Jews as well as its early
sponsorship of various forms of +ebrew $hristian e%pressions. The missions have promoted the message that
Jews who had embraced $hristianity were not betraying their heritage or even their faith but were actually
fulfilling their true Jewish selves by becoming $hristians. The missions also promoted the dispensationalist idea
that the $hurch ePuals the body of the true $hristian believers and that $hristians were defined by their
acceptance of Jesus as their personal #avior and not by their affiliations with specific denominations and
particular liturgies or modes of prayer. 'issions had been using Jewish symbols in their buildings and literature
and called their centers by +ebrew names such as .manuel or Feth #ar #halom. #imilarly, the missionsO
publications featured Jewish religious symbols and practices such as the lighting of a menorah. Qlthough
missionaries to the Jews were alarmed when they first confronted the more assertive and independent
movement of 'essianic Judaism, it was they who were responsible for its conception and indirectly for its birth.
The ideology, rhetoric, and symbols they had promoted for generations provided the background for the rise of a
new movement that missionaries at first re/ected as going too far but later accepted and even embraced.?
Jump up ?What are the #tandards of the U'J$^?. FQ. Union of 'essianic Jewish $ongregations. June
BRRE. -etrieved BRRRRLRD. ?A. We believe that there is one 0d, eternally e%istent in three persons, Father,
#on and +oly #pirit.
B. We believe in the deity of the *-& >eshua, the 'essiah, in +is virgin birth, in +is sinless life, in +is
miracles, in +is vicarious and atoning death through +is shed blood, in +is bodily resurrection, in +is ascension
to the right hand of the Father, and in +is personal return in power and glory.?
Jump up ,srael b. FetHalel !BRRN". ?Trinitarianism?. Jerusalem$ouncil.org. -etrieved BRRNRLRD. ?This then
is who >eshua is: +e is not /ust a man, and as a man, he is not from Qdam, but from 0od. +e is the Word of
+a#hem, the 'emra, the &avar, the -ighteous Ine, he didnt become righteous, he is righteous. +e is called
0ods #on, he is the agent of +a#hem called +a#hem, and he is +a#hem who we interact with and not die.?
Jump up ?&o , need to be $ircumcised^?. Jerusalem$ouncil.org. Feb AR, BRRN. -etrieved Qugust AM, BRAR.
?To convert to the Jewish sect of +a&erech, accepting >eshua as your King is the first act after ones heart turns
toward +a#hem and +is Torah as one can not obey a commandment of 0od if they first do not love 0od, and
we love 0od by following his 'essiah. Without first accepting >eshua as the King and thus obeying +im, then
getting circumcised for the purpose of Jewish conversion only gains you access to the Jewish community. ,t
means nothing when it comes to inheriting a place in the World to $ome....0etting circumcised apart from
desiring to be obedient to +a#hem, and apart from accepting >eshua as your King, is nothing but a surgical
procedure, or worse, could lead to you believe that Jewish identity grants you a portion in the World to $ome
at which point, what good is 'essiah >eshua, the Word of +a#hem to you^ +e would have died for nothingc...Qs
a convert from the nations, part of your obligation in keeping the $ovenant, if you are a male, is to get
circumcised in fulfillment of the commandment regarding circumcision. $ircumcision is not an absolute
rePuirement of being a $ovenant member !that is, being made righteous before +a#hem, and thus obtaining
eternal life", but it is a rePuirement of obedience to 0ods commandments, because circumcision is commanded
for those who are of the seed of Qbraham, whether born into the family, adopted, or converted....,f after reading
all of this you understand what circumcision is, and that is an act of obedience, rather than an act of gaining
favor before +a#hem for the purpose of receiving eternal life, then if you are male believer in >eshua the
'essiah for the redemption from death, the consePuence of your sin of rebellion against +im, then pursue
circumcision, and thus conversion into Judaism, as an act of obedience to the 'essiah.?
Jump up
?Jewish $onversion 0iyur?. Jerusalem$ouncil.org. Jerusalem$ouncil.org. BRRN. -etrieved BRRNRBRG.
?We recogniHe the desire of people from the nations to convert to Judaism, through +a&erech !The Way"
!'essianic Judaism", a sect of Judaism.?
Jump up
Irthodo%
#immons, #hraga. ?Why Jews &onOt Felieve in Jesus?. Qish +aTorah. -etrieved July BM, BRAR. ?Jews do
not accept Jesus as the messiah because:
Jesus did not fulfill the messianic prophecies. Jesus did not embody the personal Pualifications of the
'essiah. Fiblical verses ?referring? to Jesus are mistranslations. Jewish belief is based on national revelation.?
$onservative
Wa%man, Jonathan !BRRJ". ?'essianic Jews Qre Vot Jews?. United #ynagogue of $onservative Judaism.
Qrchived from the original on June BM, BRRJ. -etrieved BRRLRBAE. ?+ebrew $hristian, Jewish $hristian, Jew for
Jesus, 'essianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names
reflect the same phenomenon: one who asserts that sShe is straddling the theological fence between $hristianity
and Judaism, but in truth is firmly on the $hristian side....we must affirm as did the ,sraeli #upreme $ourt in the
wellknown Frother &aniel case that to adopt $hristianity is to have crossed the line out of the Jewish
community.?
-eform
?'issionary ,mpossible?. +ebrew Union $ollege. Qugust N, ANNN. -etrieved BRRLRBAE. ?'issionary
,mpossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth
how to recogniHe and respond to ?JewsforJesus,? ?'essianic Jews,? and other $hristian proselytiHers, has
been produced by si% rabbinic students at +ebrew Union $ollegeJewish ,nstitute of -eligionOs $incinnati
#chool. The students created the video as a tool for teaching why Jewish college and high school youth and
Jews in intermarried couples are primary targets of $hristian missionaries.?
-econstructionistS-enewal
?FQOs Qbout Jewish -enewal?. Qleph.org. BRRL. -etrieved BRRLABBR. ?What is Q*.P+Os position on so
called messianic Judaism^ Q*.P+ has a policy of respect for other spiritual traditions, but ob/ects to deceptive
practices and will not collaborate with denominations which actively target Jews for recruitment. Iur position on
socalled ?'essianic Judaism? is that it is $hristianity and its proponents would be more honest to call it that.?
Fibliography
'arc *ee -aphael, ?Judaism in Qmerica? !$olumbia University Press, BRRD"
QveryPeck, Qlan, and Veusner, Jacob, !eds", ?The Flackwell reader in Judaism? !Flackwell, BRRA"
$ohn#herbok, &an, ?Judaism: history, belief, and practice? !-outledge, BRRD"
QveryPeck, Qlan, and Veusner, Jacob, !eds", ?The Flackwell $ompanion to Judaism !Flackwell, BRRD"
Foyarin, &aniel ANNE Q -adical Jew: Paul and the Politics of ,dentity Ferkeley: University of $alifornia Press
Qncient Judaism, 'a% Weber, Free Press, ANJL, ,#FV RRBNDEADRB
*iving Judaism: The $omplete 0uide to Jewish Felief, Tradition and Practice Wayne &osick.
$onservative Judaism: The Vew $entury, Veil 0illman, Fehrman +ouse.
Qmerican Jewish Irthodo%y in +istorical Perspective Jeffrey #. 0urock, ANNJ, Ktav.
Philosophies of Judaism Julius 0uttmann, trans. by &avid #ilverman, JP#. ANJE
Fack to the #ources: -eading the $lassic Jewish Te%ts .d. Farry W. +oltH, #ummit Fooks
Q +istory of the Jews Paul Johnson, +arper$ollins, ANMM
Q People &ivided: Judaism in $ontemporary Qmerica, Jack Wertheimer. Frandeis Univ. Press, ANNL.
.ncyclopaedia Judaica, Keter Publishing, $&-I' edition, ANNL
The Qmerican Jewish ,dentity #urvey, article by .gon 'ayer, Farry Kosmin and Qriela Keysar@ a subset of
The Qmerican -eligious ,dentity #urvey, $ity University of Vew >ork 0raduate $enter. Qn article on this survey is
printed in The Vew >ork Jewish Week, Vovember B, BRRA.
*ewis, Fernard. !ANME". The Jews of ,slam. Princeton: Princeton University Press. ,#FV RJNARRMRLM
*ewis, Fernard. !ANNN". #emites and Qnti#emites: Qn ,nPuiry into $onflict and Pre/udice. W. W. Vorton $o.
,#FV RDNDDAMDNL
#tillman, Vorman !ANLN". The Jews of Qrab *ands: Q +istory and #ource Fook. Philadelphia: Jewish
Publication #ociety of Qmerica. ,#FV RMBLJRANMR
&ay, John. >ahweh and the 0ods and 0oddesses of $anaan. $hippenham: #heffield Qcademic Press, BRRR.
&ever, William 0. &id 0od +ave a Wife^. 0rand -apids: Wm. F. .erdmans Publishing $o., BRRG.
Walsh, J.P.'. The 'ighty From Their Thrones. .ugene: Wipf and #tock Publishers, ANML.
Finkelstein, ,srael !ANNJ". .thinicity and Irigin of the ,ron , #ettlers in the +ighlands of $anaan: $an the -eal
,srael Please #tand Up^ The Fiblical Qrchaeologist, GN!E".
Jews in ,slamic countries:
Q. Khanbaghi. The Fire, the #tar and the $ross: 'inority -eligions in 'edieval and .arly 'odern ,ran !,F
Tauris BRRJ".
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KONDISI BANGSA YAHUDI PASCA KEHANCURAN YERU-SALEM (TAHUN 70 M)
By. Esra Alfred Soru
Kita sudah belajar tentang kisah kehancuran bangsa Yahudi dan kota Yerusalem. Kita juga sudah mempelajari kondisi tanah
Yahudi (Palestina) dan kota Yerusalem sejak tahun 70 hingga 194. !ekarang kita akan membahas kondisi orang Yahudi
"ang dibuang ke berbagai bangsa pasca kehancuran Yerusalem tahun 70 maupun juga pasca pemberontakan #ar Kokhba.
!a"a akan bagi pembahasan ini menjadi beberapa bagian $
I. ORANG-ORANG YAHUDI DI NEGARA LAIN.
!etelah kehancuran kota Yerusalem dan hancurn"a pasukan #ar Kokhba% maka pemerintah &oma'i lalu membuang dan
mengusir sebagian besar orang Yahudi ke berbagai 'ila"ah kekaisaran &oma'i. (emang ada sebagian kecil orang Yahudi
"ang masih tinggal di 'ila"ah Palestina namun sebagian besar dari mereka sudah diserakkan ke berbagai negara dalam
kekuasaan &oma'i. )alu bagaimana kehidupan orang Yahudi di negara*negara buangan ini+ !a"a pernah jelaskan bah'a
salah satu akibat dari pembuangan orang Yahudi ke #abel adalah mereka menjadi orang*orang "ang sangat mahir dalam
dunia perdagangan. Keunggulan dalam dunia perdagangan ini terasa sampai saat ini di mana hampir seluruh produk di
dunia ini dikuasai oleh orang Yahudi.
, (akanan% minuman dan camilan. ((c -onald% Pi..a /ut% 0oca 0ola% !tarbucks% 1esstle% dll)
, &okok (#an"ak tetapi "ang terkenal adalah (arlboro)
, Permen ((entos% 2inston% dll)
, /iburan (/oll"'ood% Paramound 0ompan"% 2alt -isne")
, Kosmetik dan kecantikan (3stee )auder% )oreal% &e4lon% 5ohnson and 5ohnson)
, Komunikasi (1okia dan (otorola)
, 6eknologi computer dan internet (7#( 0omp% 8696% 8pple 0omputer% 7ntel : Pentium% Yahoo% (icroso;t% % <oogle%
dll)
, (edia (assa (8#0% 011% 1ational <eographics% 1e' York 6imes% 6he 2ashingtoin Post% (ajalah 6ime% Kantor
berita &euters.
, =lahraga (&oma 8bramo4ic menguasai 0helsea% (alcom <la.er menguasai (>% -a4id -ein menguasai 8rsenal%
pemilik 0!K8 (osco'% dll)
, Perbankan dan 4aluta asing (#ank -unia% 7(?% <eorge !horosh)
, -an bidang*bidang usaha lain seperti persenjataan% penerbangan% pakaian% elektronik% konstruksi% kesehatan% min"ak
bumi% dll.
+al yang sama /uga ter/adi dalam kehidupan orang >ahudi di negaranegara buangan tersebut di mana mereka
muncul sebagai pedagangpedagang hebat sehingga mempunyai keunggulan dari sisi ekonomi. Kondisi ini
memicu munculnya kebencian dari orangorang pribumi terhadap orang >ahudi. Qkibatnya di banyak negara
orang >ahudi lalu ditekan, diusir dan dianiaya. Puncaknya pada sekitar abad pertengahan ter/adi pengusiran
besarbesaran terhadap orang >ahudi dari negaranegara bagian timur. Irang >ahudi dalam /umlah yang besar
lalu berpindah ke negaranegara barat terutama di #panyol. &an hal yang sama ter/adi yakni dalam waktu yang
relatif singkat mereka lalu menguasai perekonomian. ,ni mendatangkan kebencian terhadap mereka dari orang
orang #panyol. #ementara itu kekristenan yang telah menyimpang !Katolik" mempunyai pandangan yang buruk
terhadap orang >ahudi di mana mereka dianggap sebagai musuh Kristen karena telah membunuh >esus
Kristus. Paus lalu mengeluarkan se/umlah peraturan tentang orang >ahudi di #panyol di mana orang >ahudi
tidak dii/inkan untuk memegang /abatan apa pun di dalam kehidupan bermasyarakat, semua orang #panyol
boleh memin/am uang dari orang >ahudi tetapi tidak boleh mengembalikannya dengan bunga, orangorang
>ahudi diwa/ibkan memakai pakaian khusus untuk bisa membedakan mereka dari orang asli #panyol, orang
orang >ahudi lalu dimasukkan ke tempat khusus bernama 0+.TI.
Anonim Kaum >ahudi tidak meyakini kepercayaan Kristen bahwa >esus adalah Qnak Qllah, dan banyak kaum
Kristen yang menganggap penolakan untuk menerima sifat ketuhanan >esus ini sebagai sikap arogan. #elama
berabadabad 0ere/a menga/arkan bahwa kaum >ahudi bertanggung /awab atas kematian >esus, tanpa
mengindahkan fakta, sebagaimana yang diyakini para se/arawan hari ini, bahwa >esus dieksekusi oleh
pemerintah -omawi karena para petinggi menganggapnya sebagai ancaman politis terhadap kekuasaan
mereka. #elain konflik bermuatan agama terdapat /uga konflik ekonomi. Para penguasa memberlakukan
pembatasanpembatasan atas kaum >ahudi, yaitu dengan melarang mereka menduduki posisiposisi tertentu
dan men/adi pemilik tanah. !Antisemitisme : www. www.ushmm.org"
Qkibat dari tekanan seperti ini maka banyak orang >ahudi meninggalkan #panyol dan pindah ke Portugis. Tapi
kema/uan mereka dalam bidang ekonomi lagilagi menyulut kebencian masyarakat lokal terhadap mereka.
Ketika Perang #alib berkobar, kekristenan !Katolik" pada saat itu bukan hanya membenci ,slam tetapi /uga orang
>ahudi. &ampaknya adalah ter/adilah pembantaian besarbesaran terhadap orang >ahudi di Portugis yang
memang mayoritas Katolik. &alam insiden ini, ada skeitar BR.RRR orang >ahudi dibantai. Irang Portugis lalu
men/arah seluruh harta milik orang >ahudi, membakar semua rumah ibadah mereka dan mengumpulkan kitab
kitab Taurat orang >ahudi sebanyak BE truk dan membakar habis semuanya. 'ereka lalu mengusir orang
>ahudi secara besarbesaran dari seluruh wilayah Portugis. Irang >ahudi lalu meninggalkan Portugis dan
masuk ke wilayah Perancis tetapi lagilagi di Perancis mereka mengalami nasib yang tidak /auh beda. Kema/uan
ekonomi mereka menyebabkan kebencian yang besar terhadap mereka. Pada saat itu di seluruh .ropa
ter/adilah sebuah bencana penyakit sampar yang dikenal sebagai 'QUT +,TQ'. Fanyak orang mati
karenanya, termasuk orangorang di Perancis. .ntah darimana lalu muncullah isu dan fitnah terhadap orang
>ahudi di Perancis di mana dikatakan bahwa kematiankematian itu disebabkan karena orangorang >ahudi
membuang racun di dalam setiap sumur dan sungai yang ada di Perancis. Qkibat dari ini maka orangorang
Perancis memberikan D alternatif bagi orang >ahudi :
Anonim &i #panyol pada tahun AERRan, kaum >ahudi dipaksa pindah ke agama Kristen, meninggalkan
negara tersebut, atau dieksekusi. !Antisemitisme : www.ushmm.org"
&ari Perancis orang >ahudi lalu lari ke Jerman. &i Jerman mereka berkembang dengan cepat secara ekonomi.
*agilagi faktor ekonomi ini menyebabkan ter/adinya kebencian terhadap mereka hingga munculnya sebuah isu
dan fitnahan bahwa orangorang >ahudi telah diamdiam menangkap anakanak orang Kristen dan memakan
daging mereka dalam perayaan Paskah orang >ahudi. ,ni membuat orang Jerman men/adi marah dan menindas
orangorang >ahudi secara hebat dan mengusir mereka dari wilayahwilayah Jerman. Irangorang >ahudi yang
diusir dari Jerman itu lalu melarikan diri ke Felanda, Polandia dan -usia. Tapi lagilagi mereka mendapatkan
perlakuan yang tidak baik di D negara ini terutama di Polandia dan -usia. Peraturan khusus dikeluarkan untuk
orang >ahudi di mana mereka tidak dii/inkan untuk bertaniSberdagang secara besarbesaran !hanya boleh kecil
kecilan sa/a", mereka tidak boleh menduduki /abatan penting di dalam masyarakat, dan tidak ada /aminan bagi
nyawa seorang >ahudi.
Anonim &i -usia dan Polandia pada akhir tahun AMRRan pemerintah mengorganisasi atau tidak mencegah
seranganserangan kekerasan terhadap pemukiman >ahudi, yang dinamakan dengan pogrom, kala gerombolan
orang membunuh kaum >ahudi dan men/arah rumah dan toko mereka. !Antisemitisme : www.ushmm.org".
&emikianlah nasib orang >ahudi secara umum di negaranegara lain. 'ereka dibenci, dimusuhi, diperlakukan
dengan tidak adil, diusir bahkan dibunuh dan dibantai.
Geore !"#$in%on ....setiap negara yang dahulu memburu mereka seperti hama masyarakat...
L&'"# T("n)r" ...orang >ahudi diusir, terceraiberai ke seluruh dunia, men/adi bangsa tak bernegara,
menyusuri u/ungu/ung bumi, terombangambing tak menentu, mewarisi kebencian yang kosongc 'embuat
orang yang mendengarnya menghela nafasc !*atar Felakang PF A, hal. ANE".
Qkibat dari semua ini maka pada tahun AMNJ seorang >ahudi bernama T+.I&I-. +.-b* mempelopori
sebuah gerakan untuk orang >ahudi yang namanya b,IV,#'. yang bertu/uan untuk mengusakan sebuah
daerahSnegara di mana orang >ahudi bisa hidup dengan aman dan mengatur diri mereka sendiri.
Theodore +erHl Kami adalah masyarakat. Kami mencoba untuk tetap hidup dan berbaur dengan masyarakat
lain. Kami tidak dihargai. Fegitu banyak penyerangan terhadap orangorang >ahudi di berbagai negara, -usia,
-umania, Jerman, Perancis. #aya tidak percaya adanya kedamaian lagi. Jadi i/inkan kami untuk memerintah
sebuah area di dunia ini di mana kami dapat mendirikan negara kami sendiri. Qda dua negara yang sesuai,
Palestina dan Qrgentina. Pada kedua wilayah itu banyak orang >ahudi tinggal. Kami akan mencapai
kesepakatan dengan penduduk yang telah ada dan menawarkan untuk membangun /alan/alan yang baru, akan
meningkatkan kese/ahteraan di dalam negaranegara di sekitar kami melalui berbagai cara.
#elan/utnya, nasib mereka cukup baik setelah bergulirnya reformasi Protestan oleh 'artin *uther. 0aragara
reformasi ini /uga berubalah cara pandang banyak orang tentang perang salib sehingga penentangan terhadap
perang salib /uga muncul dari kalangan Kristen sendiri. Ketika Protestanisme mulai berkembang dan merambah
hampir seluruh negara .ropa, maka ini membawa angin segar bagi orang >ahudi di mana orangorang
Protestan memperlakukan mereka dengan baik. !Kecuali di -usia dan #kotlandia". Qngin kebebasan ini
dimanfaatkan oleh orangorang >ahudi untuk berkembang secara pesat. 'ereka lalu menyebar ke hampir
seluruh negara di dunia, termasuk ke negaranegara yang dulunya pernah mengusir mereka. Karena itu masa
setelah Protestan berkembang, orang >ahudi pun menyebar ke negaranegara .ropa, bahkan seluruh dunia
seperti Polandia, ,ndia, Ukraina, Pakistan, 'yanmar, Fangladesh, $ina, ,talia, Felgia, Jerman, ,nggris, Qmerika,
#panyol, ,ran, ,rak, Perancis, Portugis, Kanada, Qmerika, ,nggris, Frasil, Qustralia, dll.
Fagaimana dengan di ,ndonesia^ #audara /angan kira orang >ahudi tidak sampai ke ,ndonesia. ,ngat bahwa
orang >ahudi di Felanda cukup banyak dan Felanda men/a/ah ,ndonesia. ,ndonesia bagi Felanda saat itu
adalah daerah penghasil rempahrempah untuk perdagangan dan orang >ahudi adalah /ago dalam bidang
perdagangan. Karena itu mustahil kalau orang >ahudi di Felanda tidak melirik ,ndonesia yang saat itu bernama
+india Felanda.
'. Wibowo Konon warga >ahudi sudah banyak berdiam di ,ndonesia se/ak /aman kolonial Felanda,
khususnya di Jakarta, tapi tidak ada tanggal pasti kaum >ahudi menetap di ,ndonesia. #ebuah situs komunitas
>ahudi dunia mencatat bahwa pada tahun AMGR, seorang utusan dari Jerusalem, Jacob #aphir, yang
mengun/ungi Fatavia !Jakarta", bertemu dengan seorang pedagang >ahudi dari Qmsterdam yang menyebutkan
adanya BR keluarga >ahudi dari Felanda atau Jerman tinggal di sana, termasuk anggota pasukan kolonial
Felanda. Feberapa orang >ahudi /uga tinggal di #emarang dan #urabaya. 'ereka punya beberapa hubungan
dengan agama >udaisme !a/aran >ahudi". Qtas permintaan #aphir, komunitas Qmsterdam mengirimkan rabbi
yang mencoba mengorganisasikan /emaat di Fatavia dan #emarang. #e/umlah >ahudi dari Faghdad atau asli
orang Faghdad dan dari Qden /uga bermukim di Jawa. Pada tahun ANBA, utusan bionis dari ,srael yang bernama
$ohen memperkirakan bahwa hampir ada BRRR orang >ahudi yang tinggal di Jawa. !>ahudi ,ndonesia, hal. ABJ".
Wibowo >ahudi ,ndonesia menderita ketika pendudukan Jepang di ,ndonesia, dan mereka dipaksa untuk
beker/a di kemah. #etelah perang, >ahudi yang dilepas menemui berbagai masalah, dan banyak yang
berimigrasi ke ,nggris, Qmerika #erikat, Qustralia dan ,srael. Pada akhir ANJRan, diperkirakan BR >ahudi tinggal
di Jakarta dan BG tinggal di #urabaya. Pada sensus penduduk tahun BRRR, orang ,ndonesia yang menyatakan
sebagai suku >ahudi ber/umlah sekitar BRR orang sa/a. 'ereka memiliki sebuah sinagoge di #uarabaya, Jawa
Timur. !>ahudi ,ndonesia, hal. ABE".
!i*o+o Feberapa tokoh berdarah >ahudi ,ndonesia di antaranya : 'arini #ardi, artis. >apto #uryasumarno,
politikus, tokoh pemuda. Vafa Urbach, artis. $ornelia Qgatha, artis. aviera +ollander, penulis, bintang erotika ,
pengusaha. Qhmad &hani, vokalis grup band &ewa AN. !Yahudi Indonesia, hal. ABJ".
&i antara negaranegara di mana orang >ahudi berkembang dengan pesat adalah Jerman. 'enurut sensus
bulan Juni ANDD, penduduk >ahudi di Jerman ber/umlah sekitar GRR.RRR /iwa dan MRT dari mereka !ERR.RRR"
sudah berkebangsaan Jerman. Tidak semuanya beragama >ahudi. Qda yang sudah men/adi KatolikSProtestan.
#ekian lama orang >ahudi di Jerman hidup dengan aman bahkan mereka beker/a dalam berbagai profesi
penting seperti guru, dosen, tentara, hakim, dll. Tetapi bencana mulai datang atas mereka ketika seorang
kanselir Jerman dari partai VaHi bernama Q&I*F +,T*.- men/adi pemimpin tertinggi di Jerman. #eberapa
artis 7ndonesia ditengarai adalah keturunan Yahudi (1a;a >rbach% 0ornelia 8gatha% 8hmad -hani%
(aria &enata% @a4iera /ollander).
-alam Perang -unia 77% 5erman diba'ah /itler berhasil menaklukan berbagai negara "ang lalu tunduk
di ba'ah 5erman. -an total orang Yahudi di seluruh daerah jajahan 5erman itu sekitar 9 juta orang.
Pemikiran 8dol; /itler sangat dipengaruhi oleh seorang politikus 8ustria bernama Karl )ueger "ang
sangat anti terhadap orang Yahudi. /itler lalu mengadopsi pemikiran )ueger tentang Aras unggulA di
mana teorin"a adalah dunia ini akan menuju pada suatu kualitas "ang lebih baik kalau Aras unggulA
dipertahankan dan dikembangbiakkan% sedangkan ras*ras "ang lain adalah ras buruk "ang harus
dimusnahkan. (enurut /itler% ras unggul itu adalah ras 8r"an% ras asli 5erman. -an ras inilah "ang
mempun"ai hak hidup. !edangkan orang*orang "ang cacat secara ;isik dan mental adalah ras buruk
"ang tidak pantas untuk dibiarkan hidup. Karena itu dia'al Perang -unia 77% /itler memerintahkan
untuk membunuh B membantai semua orang "ang cacat ;isik maupun mental. 7a dibantu oleh para
dokter untuk melakukan pembunuhan*pembunuhan ini. -ari tahun 1940*194C% total ada D00.000 orang
cacat "ang dibunuh oleh /itler. #agaimana cara pembunuhan itu+
Anonim : EF..mereka dibunuh di dalam kamar*kamar gas "ang dirancang secara khusus. #a"i dan
anak kecil pen"andang cacat juga dibantai le'at suntikan obat dengan dosis "ang mematikan atau
dengan cara dibiarkan kelaparan. (a"at korban dibakar di dalam o4en besar "ang disebut
krematoriumA. (Pemerintahan Nazi : www. www.ushmm.org).
/itler juga menetapkan beberapa kalangan lagi sebagai Aras burukA dan karenan"a ia juga membantai
mereka semuan"a.
6indakan gila dari /itler ini mendapat protes "ang sangat besar dari ban"ak kalangan terutama orang*
orang Yahudi "ang mempun"ai kedudukan "ang tinggi. 7ni membuat /itler sangat marah dan
membenci Yahudi. Pada (aret 19GG% /itler mengkoordinasi pen"erangan brutal terhadap orang*orang
Yahudi di 5erman. 6entara*tentara 1a.i men"erang toko*toko serba ada milik orang Yahudi di kota*kota
5erman% mereka memasuki ruang*ruang sidang untuk men"eret para hakim dan pengacara Yahudi ke
jalan*jalan di mana mereka menerima aksi*aksi penghinaan oleh publik. 1a.i juga melakukan
pemboikotan nasional atas usaha*usaha Yahudi di 5erman% dan /itler juga memecat seluruh P1! "ang
berdarah Yahudi. !emua pekerja B manager di perusahaan*perusahaan "ang berdarah Yahudi 'ajib di
P/K.
!ementara itu dari Paris terdengar kabar bah'a seorang pemuda Yahudi telah membunuh seorang
petinggi 5erman di Paris. 7ni membuat 1a.i begitu marah dan pada malam tanggal 9 1o4ember 19G%
aksi kekerasan terhadap kaum Yahudi pecah di seluruh &eich. -alam dua hari% lebih dari DC0 sinagoge
dibakar% lebih dari 7.000 tempat usaha milik kaum Yahudi dirusak dan dijarah% lusinan orang Yahudi
dibunuh% dan kuburan% rumah sakit% sekolah% serta tempat tinggal kaum Yahudi dijarah sementara
kepolisian dan pemadam kebakaran han"a berdiam diri.
Keesokan pagin"a G0.000 laki*laki Yahudi*5erman ditangkap untuk HkejahatanH mereka sebagai orang
Yahudi dan dikirim ke kamp*kamp konsentrasi% tempat di mana ratusan di antaran"a te'as. !ejumlah
perempuan Yahudi juga ditangkap dan dikirim ke penjara setempat. >saha*usaha milik kaum Yahudi
tidak dii.inkan beroperasi kembali kecuali jika dikelola oleh orang non*Yahudi. 5am malam
diberlakukan bagi kaum Yahudi% "ang membatasi jumlah jam mereka boleh keluar rumah. 8nak*anak
Yahudi sebelumn"a sudah dilarang memasuki museum% tempat bermain umum% serta kolam renang%
dan kini mereka dikeluarkan dari sekolah*sekolah umum. Karena putus asa% ban"ak orang de'asa
Yahudi "ang melakukan bunuh diri dan ban"ak keluarga "ang berupa"a keras keluar meninggalkan
5erman.
Pada tahun 19G9% sekitar 900 orang Yahudi melarikan diri dari 5erman dengan menggunakan kapal !t.
)ouis hendak menuju Kuba. !ebelumn"a mereka telah mendapat i.in masuk oleh pemerintah Kuba
karena lobi orang 7nggris% tapi begitu kapal !t. )ouis berlabuh di pelabuhan /a4ana% mereka mendapat
kabar bah'a pemerintah Kuba menarik kembali i.inn"a dan tidak mengijinkan 1 orang Yahudi pun
turun di sana.
(ereka lalu melanjutkan pela"aran mereka ke 8merika% tapi sesampain"a mereka ?lorida% mereka pun
ditolak pemerintah 8merika sehingga dengan putus asa mereka terus berla"ar ke 3ropa. >ntunglah
sejumlah negara 3ropa mau menerima mereka (#elgia menampung D14 ji'a% #elanda 11% 7nggris
&a"a D7% dan Prancis DD4). 7ni semua membuat /itler sangat marah sehingga ia akhirn"a menetapkan
orang Yahudi sebagai Eras burukA "ang la"ak untuk dimusnahkan seperti orang*orang cacat "ang
dibasmi sebelumn"a. Karena 1a.i saat itu berkuasa hampir di seluruh negara 3ropa% maka /itler lalu
mengumpulkan semua orang Yahudi di seluruh negara jajahann"a dan menempatkan mereka pada
kamp*kamp konsentrasi. (8da sekitar G juta orang Yahudi).
7nsiden ini dikenal dengan istilah A/=)=08>!6A (P## menetapkan tanggal D7 5anuari sebagai hari
peringatan /olocaust). =rang Yahudi "ang mati dalam insiden /olocaust ini sekitar G juta tapi
sebelumn"a /itler telah membantai sekitar G juta orang Yahudi sehingga total orang Yahudi "ang
dibunuh oleh /itler adalah I juta orang. 7ni semua jelas ancaman bagi komunitas orang Yahudi karena
jumlah ini adalah DBG dari komunitas Yahudi "ang ada di seluruh 3ropa.
77. 63&#316>K1Y8 13<8&8 7!&83) (=-3&1.
#eberapa tahun sebelum peristi'a /olocaust ini terjadi% kabar bah'a orang Yahudi telah mengalami
pengania"aan "ang hebat di berbagai negara telah menjadi isu internasional. -an ini menggoncang
komunitas Yahudi di seluruh dunia. (ereka pun kembali memikirkan misi Jionisme "ang
dikumandangkan 6heodore /er.l pada tahun 19I $
6heodore /er.l : AKami adalah mas"arakat. Kami mencoba untuk tetap hidup dan berbaur dengan
mas"arakat lain. Kami tidak dihargai. #egitu ban"ak pen"erangan terhadap orang*orang Yahudi di
berbagai negara% &usia% &umania% 5erman% Perancis. !a"a tidak perca"a adan"a kedamaian lagi. 5adi
ijinkan kami untuk memerintah sebuah area di dunia ini di mana kami dapat mendirikan negara kami
sendiri. ..... A
Karena itu Jionisme internasional dengan serius memikirkan dan mengupa"akan adan"a sebuah
'ila"ah di dunia ini untuk dapat menjadi tempat tinggal bagi orang Yahudi di mana mereka "ang
mengatur rumah tangga mereka sendiri tanpa ditindas oleh bangsa*bangsa lain. !esuai dengan pidato
6heodore /er.l% maka D 'ila"ah menjadi sasaran mereka "akni Palestina dan 8rgentina. 6etapi
kelihatann"a tanah Palestina lebih diminati karena ;aktor sejarah di mana itu memang tanah "ang
dijanjikan 6uhan pada mereka dan bangsa mereka pernah hidup dan ja"a di sana.
Pada saat Perang -unia 7% negara 7nggris mendukung 8rab !audi untuk memberontak terhadap
=ttoman 6urki dan sebagai imbalann"a% 8rab lalu memberikan 'ila"ah Palestina dan Yerusalem
kepada 7nggris. -engan demikian seluruh 'ila"ah Palestina ada dalam kuasa 7nggris sejak tahun 1917.
/ubungan "ang baik antara Perdana (enteri 7nggris saat itu 8rthur #al;our dengan seorang Jionis
ka"a ra"a dan berpengaruh bernama )ord &othschild berujung dengan pena'aran #al;our kepada
&othschild untuk memberikan 'ila"ah Palestina bagi orang Yahudi. )e'at berbagai proses dan lobi
"ang panjang dan rumit% akhirn"a muncullah apa "ang dikenal sebagai A-3K)8&8!7 #8)?=>&A (D
1o4ember 1917).
-eklarasi #al;our : A!a"a begitu senang men"ampaikan pada anda% atas nama pemerintah "ang mulia%
deklarasi simpati bersamaan dengan aspirasi tekah dikumpulkan dan disetujui oleh kabinet. Pemerintah
"ang mulia mendukung pembentukkan di dalam Palestina sebagai kampung halaman nasional bagi
orang*orang Yahudi% dan akan menguoa"akan segala sesuatu untuk mencapai tujuan ini. /al ini dapat
dimengerti bah'a tidak ada "ang dapat dilakukan untuk mempengaruhi pihak sipil dan hak*hak
keagamaan dari keberadaan komunitas non Yahudi di PalestinaA.
Pada saat itu ma"oritas penghuni 'ila"ah Palestina adalah orang*orang 8rab "ang selama sekitar 1000
tahun telah menduduki 'ila"ah tersebut sebagai akibat dari kekuasaan 7slam atas 'ila"ah Palestina
hingga tumbangn"a -inasti =ttoman 6urki. Ketika A-3K)8&8!7 #8)?=>&A disosialisasikan% maka
orang*orang 8rab di Palestina mengadakan aksi protes dan menolak kehadiran orang*orang Yahudi di
dalam 'ila"ah mereka. 6etapi negara 7nggris sebagai penguasa Palestina tidak mempedulikann"a.
7nggris lalu mengeluarkan apa "ang dikenal sebagai A(3(=&81->( #8)?=>&A.
(emorandum #al;our : A-i Palestina% kami tidak menganjurkan untuk meneruskan proses konsultasi
dengan penduduk setempat. Keempat kekuatan besar berkomitmen pada Jionisme% tidak peduli benar
atau salah. Jionisme adalah lebih penting daripada 7000 orang 8rab "ang saat ini menduduki
PalestinaA.
!etelah keputusan ini dikeluarkan% mulailah orang Yahudi dari berbagai negara dianjurkan untuk pulang
ke tanah Palestina. -an saat itu ada sekitar GC.000 orang Yahudi memasuki Palestina. Kedatangan
mereka ditolak oleh orang*orang 8rab di Palestina dan mereka mengadakan pen"erangan terhadap
orang*orang Yahudi (tahun 19GI) tetapi 7nggris lalu turun tangan dan menaklukan mereka. !ejak saat
itu orang Yahudi dari berbagai belahan dunia terus berdatangan di 'ila"ah Palestina termasuk korban*
korban /olocaust "ang merasa tidak ada lagi tempat aman bagi mereka di dunia ini. 6etapi orang*orang
8rab Palestina tidak mau merelakan tanah mereka untuk orang Yahudi dan sejak saat itulah
permusahan 8rab : Yahudi di mulai sampai saat ini.
&o"al 0ommission : Kon;lik "ang tidak terhentikan telah terjadi di antara kedua komunitas. !ekitar 1
juta orang 8rab berselisih dengan 400.000 orang Yahudi.
(elihat kondisi seperti ini% 7nggris lalu akhirn"a menarik diri dari rencana mula*mula mereka sehingga
orang Yahudi di Palestina tanpa dukungan sama sekali. (ereka mulai berjuang dari diri mereka sendri.
!ementara ketegangan terjadi di Palestina% pecahlah insiden /olocaust di 5erman di ba'ah /itler. 7ni
lalu memicu urgensitas dari pembentukan negara 7srael di Palestina. (asalah ini lalu di ba'ah ke
tingkat internasional di P## pada tanggal D7 1o4ember 1947 dan dilakukan 4oting terhadap negara*
negara anggota P## terhadap rencana pembentukan negara 7srael di Palestina. Pada saat itu Jionisme
internasional mengadakan lobi politik ke P## untuk men"etujui pembentukan negara 7srael di
Palestina. /asiln"a adalah 1G negara menolak% 10 negara abstain (termasuk 7nggris) dan GG negara
men"etujuin"a termasuk 8merika !erikat. -an keputusann"a adalah 'ila"ah Palestina akan dibagi
menjadi D "akni untuk 8rab Palestina di bagian barat laut "ang berbatasan dengan (esir. !isan"a
diberikan kepada orang Yahudi sedangkan Yerusalem langsung dikendalikan oleh P##. !etelah
keputusan itu Jionisme lalu mempersiapkan segala sesuatu untuk pembentukan negara mereka. 6etapi
perla'anan mulai datang dari orang 8rab. Peperangan pun terjadi dengan diusirn"a orang*orang 8rab
dari 'ila"ah 7srael "ang ditetapkan P##. 8khirn"a pada tanggal 14 (ei 194% jam 4 sore% -a4id #en*
<urion mengumumkan negara 7srael merdeka.
Proklamasi Kebangkitan #angsa 7srael
7srael adalah cikal bakal bangsa Yahudi% mereka sedemikian terbiasa dalam hal*hal rohani% keagamaan
dan jabatan internasional% sekrang mereka meraih kemerdekaan% pertama*tama mereka membangun
makna buda"a nasional maupun internasional% mereka mengutip catatan a"at*a"at 8lkitab untuk
disambungkan dan dipraktekan pada dunia.
=rang*orang Yahudi diusir untuk meninggalkan tanah 7srael% tercerai*berai ke berbagai negara% mereka
tetap mengenang tanah ini% senantias berdoa mengarapkan untuk kembali ke tanah air mereka%
mengembalikan negeri mereka kepada kebangsaan.
-engan desakan kesatuan "ang bersejarah ini% orang*orang Yahudi selama ratusan tahun berupa"a
untuk pulang ke tanah nenek mo"ang mereka% juga membangun kembali negeri mereka. Puluhan tahun
akhir*akhir ini mereka berdu"un*du"un pulang ke negaran"a% membuka lahan% menggalangkan
pemakaian bahasa 7brani% membangun kota*kota% menciptakan mas"arakat "ang penuh dinamis dan
bersemangat baja% memiliki ciri khas buda"a perekonomian mandiri% mereka mencari kedamaian% juga
mempersenjatai diri dari serangan musuh% mereka memberi angin kemas"uran kepada negara dan
penduduk mereka% dengan pengharapan "ang tinggi terhadap kemerdekaan.
6ahun 197% sidang Jionism pertama diproklamasikan% rak"at Yahudi mempun"ai hak untuk turut
membangun negeri% sidang ini resmi didirikan atas pengaruh 6heodore /er.l.
/al ini diakui berdasarkan sumpah #al;our (6he #al;our -eclaration) pada tanggal D 1o4ember 1917%
dan disaksikan oleh anggota pengurus Perserikatan #angsa*#angsa (P##)% terhadap hubungan
bersejarah bangsa 7srael dan bangsa Palestina dan hak untuk berpartisipasi membangun negeri% detik ini
diakui.
Karena berkali*kali mereka mengalami pembantaian% membuat jutaan orang*orang Yahudi "ang diam
di daratan 3ropa menjadi pilu% sekali lagi menjadi bukti kebutuhan "ang mendesak atas kebebasan
orang*orang Yahudi di perantauan% harus membangun negara Yahudi% supa"a orang*orang Yahudi dapat
kembali ke tanah air mereka% menikmati bernegeri% kebangsaan% kesederajatan.
Kehidupan setelah mereka disiksa di 3ropa% dan orang*orang Yahudi "ang tercerai berai% sekalipun
menghadapi ban"ak kesulitan% halangan% mara baha"a% mereka tetap berjuang untuk pulang ke taha
7srael% dan mereka tidak pernah berhenti untuk meningkatkan kehidupan "ang la"ak% bebas% hidup
gotiong ro"ong di atas negeri leluhur mereka.
Pada Perang -unia 77% orang*orang Yahudi Palestina dengan segenap tenaga membantu negara*negara
"ang mencintai kebebasan% dan mela'an kuasa jahat 1a.i% pengorbanan dan perjuangan prajurit
mereka% membuat mereka mempun"ai kedudukan "ang sederajat dengan negara*negara anggota
Perserikatan #angsa*#angsa.
6anggal D9 1o4ember 1947% setelah disahkan di sidang anggota Perserikatan #angsa*#angsa% mereka
berketetapan membangun negara Yahudi sebagai kebutuhan negara Palestina% dalam sidang itu
penduduk "ang berdiam di sana mereka 'ajib membantu untuk mensukseskan rencana ini. Keputusan
anggota Perserikatan #angsa*#angsa ini adalah tidak dapat disangkali.
&ak"at Yahudi seperti negeri*negeri lain% di dalam negeri "ang diagungkan% mereka berhak menikmati
kehidupan "ang merdeka% ini adalah hak kodrat alami.
Karena itu% anggota parlemet rak"at kami% me'akili rak"at Yahudi Palestina dan <gerajakan Jionis
-unia (2orld Jionism (o4ement) di ba'ah penga'asan negara 7nggris% hingga hari ini% berlandaskan
hak alami dan "ang bersejarah dalam bangsa Yahudi% dan berdasarkan ketetapan Perserikatan #angsa*
#angsa% berhimpun di depan sidang ini mengumumkan negara Yahudi "ang didirikan di atas tanah
Palestina% di sebut negara 7srael. -i sini kami memproklamasikan sejak dari penga'asan negara 7nggris
dari tanggal 14 (ei 194 telah selesai hingga ketetapan (ketetapan "ang ditetapkan 'akil*'akil rak"at
pada tanggal 1 1o4ember 194)% mengangkat parlemen resmi% di antaran"a ada 'akil*'akil rak"at
"ang memegang tampuk pemerintahan% tetapi dalam parlemen dibentuk pemerintahan sementara negeri
7srael.
1egara 7srael men"ambut orang*orang Yahudi di perantauan untuk pulang ke tanah air mereka%
meningkatkan perkembangan dan perdagangan "ang ber;aedah bagi rak"at% berdasarkan cita*cita para
nabi tentang kebebasan% keadilan dan damai% dan sebagain"a sebagai prinsip dasar dan tidak
membedakan agama% pendidikan dan buda"a% memelihata 6anah !uci keagaamaa% dengansegenap hati
mematuhi prinsip*prinsip -ekrit Perserikatan #angsa*#angsa.
1egara 7srael bersiap diri untuk bergabung dan bekerja sama dengan Perserikatan #angsa*#angsa dan
'akil*'akiln"a% sebagai konsekuensi ketetapan !idang &a"a pada tanggal D9 1o4ember 1947% juga
mngambil tindakan% demi mensukseskan Perserikatan 3konomi (3conomic >nion) Palestina.
Kami berseru kepada Perserikatan #angsa*#angsa untuk membantu rak"at Yahudi membangu negeri
mereka sendiri% dan membiarkan mereka masuk sebagai salah satu anggota Perserikatan #angsa*
#angsa.
-i dalam masa penjajahan% kami mohon semua penduduk 7srael "ang ber'arga negara 8rab%
memelihara perdamaian% berke'ajiban memajukan bangsa% mereka menikmati hak mutlak dalam
berbangsa% dan memiliki hak sebagai 'akil dalam persekutuan*persekutuan "ang bersi;at sementara
atau permanen.
Kami berseru kepada negara*negara tetangga dan rak"atn"a% kami mengulurkan tangan perdamaian%
memohon mereka demi kerjasama mereka antara keuntungan bersama dengan negara Yahudi "ang
merdeka% negara 7srael bersedia memberikan sumbangsih untuk kemakmuran di sekitar 6imur 6engah.
Kami berseru kepada bangsa Yahudi di seluruh dunia untuk berhimpun di satu lokasi% 'ajib ikut
menanggung kaum pengungsi dan perkembangann"a% bersatu bersama kami% supa"a tergenapi mimpi
pen"elamatan negara 7srael pada .aman ini.
-emi perca"a kepada 8llah "ang (ahaesa% kami pada tanggal 14 (ei 194% kalender Yahudi C70
bulan 7"ar tanggal C menjelang hari !abat% di tanah air kami 6el 84i4 dalam sidang rapat darurat% kami
memproklamasikan kemerdekaan ini.
!ejak saat itu gelombang orang Yahudi dari berbagai negara pulang ke tanah air mereka% tanah "ang
dijanjikan 8llah kepada nenek mo"ang mereka 8braham% 7shak dan Yakub. 1amun tidak sedikit juga
"ang tetap tinggal dan menjadi 'arga di negara*negara lain "ang tersebar di seluruh dunia.
-emikianlah bangsa 7srael "ang tidak bernegara selama hampir D000 tahun itu akhirn"a kembali
muncul dalam sejarah sebagai sebuah negara "ang sah "ang harus diakui dunia internasional.
777. 67158>81 8)K768# 9 8P)7K8!7 P&8K67!.
-alam beberapa seri dari khotbah 7srael ini kita sudah melihat bah'a peristi'a*peristi'a di dunia "ang
berkenaan dengan kehidupan bangsa 7srael% semuan"a tern"ata sudah dinubuatkan di dalam Kitab !uci.
6idak ada satu pun "ang bersi;at kebetulan. -emikian juga kali ini% tadi sudah sa"a gambarkan
bagaimana kehidupan orang Yahudi di negara*negara lain di mana nasib mereka sangat buruk. -iusir%
diania"a% disiksa% dibunuhBdibantai. 6ern"ata ini pun tidak kebetulan karena ini sudah dinubuatkan
dalam Kitab !uci.
>l D$IG*I7 : (IG) A.... kamu akan dicabut dari tanah% ke mana engkau pergi untuk mendudukin"a. (I4)
6>/81 akan men"erakkan engkau ke antara segala bangsa dari ujung bumi ke ujung bumiK ....(IC)
3ngkau tidak akan mendapat ketenteraman di antara bangsa*bangsa itu dan tidak akan ada tempat
berjejak bagi telapak kakimuK 6>/81 akan memberikan di sana kepadamu hati "ang gelisah% mata
"ang penuh rindu dan ji'a "ang merana. (II) /idupmu akan terkatung*katung% siang dan malam
engkau akan terkejut dan kuatir akan hidupmu. (I7) Pada 'aktu pagi engkau akan berkata$ 8h% kalau
malam sekarangL dan pada 'aktu malam engkau akan berkata$ 8h% kalau pagi sekarangL karena kejut
memenuhi hatimu% dan karena apa "ang dilihat matamu.
-emikian juga tadi sudah sa"a jelaskan bah'a melalui jalan "ang begitu pelik dan sukar% akhirn"a
orang Yahudi bisa kembali ke tanah air mereka% tanah Palestina. )agi*lagi ini juga bukan kebetulan
karena peristi'a ini sudah dinubuatkan juga di dalam Kitab !uci.
Yer 1I$1Cb $ .A... !ebab 8ku akan memba'a mereka pulang ke tanah "ang telah Kuberikan kepada
nenek mo"ang mereka.
Yeh 11$1I*17 : (1I) =leh sebab itu katakanlah$ #eginilah ;irman 6uhan 8))8/$ 2alaupun 8ku
memba'a mereka jauh*jauh di antara bangsa*bangsa dan men"erakkan mereka di negeri*negeri itu dan
8ku menjadi tempat kudus "ang sedikit artin"a bagi mereka di negeri*negeri di mana mereka datang%
(17) oleh sebab itu katakanlah$ #eginilah ;irman 6uhan 8))8/$ 8ku akan menghimpunkan kamu dari
bangsa*bangsa dan mengumpulkan kamu dari negeri*negeri di mana kamu berserak% dan 8ku akan
memberikan kamu tanah 7srael.
Yeh G4$1G * 8ku akan memba'a mereka keluar dari tengah bangsa*bangsa dan mengumpulkan mereka
dari negeri*negeri dan memba'a mereka ke tanahn"aK 8ku akan menggembalakan mereka di atas
gunung*gunung 7srael% di alur*alur sungain"a dan di semua tempat kediaman orang di tanah itu.
Yeh GI$D4 * 8ku akan menjemput kamu dari antara bangsa*bangsa dan mengumpulkan kamu dari
semua negeri dan akan memba'a kamu kembali ke tanahmu.
Yeh G7$ (D1) katakanlah kepadan"a$ #eginilah ;irman 6uhan 8))8/$ !ungguh% 8ku menjemput orang
7srael dari tengah bangsa*bangsa% ke mana mereka pergiK 8ku akan mengumpulkan mereka dari segala
penjuru dan akan memba'a mereka ke tanah mereka. (DD) 8ku akan menjadikan mereka satu bangsa di
tanah mereka% di atas gunung*gunung 7srael% dan satu raja memerintah mereka seluruhn"aK mereka
tidak lagi menjadi dua bangsa dan tidak lagi terbagi menjadi dua kerajaan. (DC) (ereka akan tinggal di
tanah "ang Kuberikan kepada hamba*Ku Yakub% di mana nenek mo"ang mereka tinggal% "a% mereka%
anak*anak mereka maupun cucu cicit mereka akan tinggal di sana untuk selama*laman"a ........(DI) ....
8ku akan memberkati mereka dan membuat mereka ban"ak ..... (D7) .... 8ku akan menjadi 8llah
mereka dan mereka akan menjadi umat*Ku. (D) (aka bangsa*bangsa akan mengetahui bah'a 8ku%
6>/81% menguduskan 7srael% pada 'aktu tempat kudus*Ku berada di tengah*tengah mereka untuk
selama*laman"a.H
8mos 9$14*1C : (14) 8ku akan memulihkan kembali umat*Ku 7srael$ mereka akan membangun kota*
kota "ang licin tandas dan mendiamin"aK mereka akan menanami kebun*kebun anggur dan minum
anggurn"aK mereka akan membuat kebun*kebun buah*buahan dan makan buahn"a. (1C) (aka 8ku
akan menanam mereka di tanah mereka% dan mereka tidak akan dicabut lagi dari tanah "ang telah
Kuberikan kepada mereka%H ;irman 6>/81% 8llahmu.
-i sini kita bisa melihat lagi bah'a tern"ata jalann"a sejarah 7srael ini semuan"a telah dirancangkan
dengan matang oleh 8llah sehingga tidak ada satu pun "ang bersi;at kebetulan. 8llah benar*benar
mengontrol sejarah iniL
!etelah mengetahui semua kisah perjalanan bangsa 7srael ini (terutama kemerdekaan mereka) lalu apa
pelajaran rohani bagi kita+ !a"a melihat minimal ada D pelajaran rohani di dalamn"a $
a. 8llah adalah sumber segala keberhasilan.
6adi !udah sa"a jelaskan secara singkat bagaimana proses hingga terbentukn"a negara 7srael di mana
ada ban"ak pihak "ang terlibat di dalamn"a. (6heodore /er.l% Jionisme% 7nggris% 8rthur #al;our% /itler
dan 1a.i% 8merika% P## dan -a4id #en*<urion). 5adi rupan"a ada ban"ak AtanganA "ang bekerja di
balik pulangn"a orang 7srael ke tanah air mereka dan terbentukn"a negara 7srael modern. 6etapi kalau
kita melihat ke dalam nubuatan*nubuatan "ang ada% semuan"a berkata bah'a 6uhanlah "ang
melakukan semuan"a itu.
Yer 1I$1Cb $ .A... !ebab 8ku akan memba'a mereka pulang ke tanah "ang telah Kuberikan kepada
nenek mo"ang mereka.
Yeh 11$17 : A.... 8ku akan menghimpunkan kamu dari bangsa*bangsa dan mengumpulkan kamu dari
negeri*negeri di mana kamu berserak% dan 8ku akan memberikan kamu tanah 7srael.
Yeh G4$1G * 8ku akan memba'a mereka keluar dari tengah bangsa*bangsa dan mengumpulkan mereka
dari negeri*negeri dan memba'a mereka ke tanahn"aK 8ku akan menggembalakan mereka di atas
gunung*gunung 7srael% di alur*alur sungain"a dan di semua tempat kediaman orang di tanah itu.
Yeh GI$D4 * 8ku akan menjemput kamu dari antara bangsa*bangsa dan mengumpulkan kamu dari
semua negeri dan akan memba'a kamu kembali ke tanahmu.
Yeh G7$ (D1) katakanlah kepadan"a$ #eginilah ;irman 6uhan 8))8/$ !ungguh% 8ku menjemput orang
7srael dari tengah bangsa*bangsa% ke mana mereka pergiK 8ku akan mengumpulkan mereka dari segala
penjuru dan akan memba'a mereka ke tanah mereka. (DD) 8ku akan menjadikan mereka satu bangsa di
tanah mereka% di atas gunung*gunung 7srael% dan satu raja memerintah mereka seluruhn"aK mereka
tidak lagi menjadi dua bangsa dan tidak lagi terbagi menjadi dua kerajaan. (DC) (ereka akan tinggal di
tanah "ang Kuberikan kepada hamba*Ku Yakub% di mana nenek mo"ang mereka tinggal% "a% mereka%
anak*anak mereka maupun cucu cicit mereka akan tinggal di sana untuk selama*laman"a ........(DI) ....
8ku akan memberkati mereka dan membuat mereka ban"ak ..... (D7) .... 8ku akan menjadi 8llah
mereka dan mereka akan menjadi umat*Ku. (D) (aka bangsa*bangsa akan mengetahui bah'a 8ku%
6>/81% menguduskan 7srael% pada 'aktu tempat kudus*Ku berada di tengah*tengah mereka untuk
selama*laman"a.H
8mos 9$14*1C : (14) 8ku akan memulihkan kembali umat*Ku 7srael$ mereka akan membangun kota*
kota "ang licin tandas dan mendiamin"aK mereka akan menanami kebun*kebun anggur dan minum
anggurn"aK mereka akan membuat kebun*kebun buah*buahan dan makan buahn"a. (1C) (aka 8ku
akan menanam mereka di tanah mereka% dan mereka tidak akan dicabut lagi dari tanah "ang telah
Kuberikan kepada mereka%H ;irman 6>/81% 8llahmu.
5adi biar pun secara manusia ada ban"ak AtanganA "ang ikut campur di dalam pulangn"a orang 7srael%
tetapi sebenarn"a tangan 6uhanlah "ang bekerja di balik semuan"a itu. =rang Yahudi akhirn"a bisa
pulang ke tanah air mereka tetapi dari terang ?irman 6uhan "ang ada kita harus simpulkan bah'a
bukan Jionisme "ang men"ebabkann"a% bukan negara 7nggris B 8merika B P## "ang men"ebabkann"a%
bukan 6heodore /er.l B 8rthur #al;our B -a4id #en*<urion "ang men"ebabkan semuan"a. Yang
men"ebabkan semuan"a adalah 6uhan 8llah 7srael itu.
!emua ini mengajarkan pada kita bah'a 6uhanlah sumber segala keberhasilan.
(a. 1D7$1 : A5ikalau bukan 6>/81 "ang membangun rumah% sia*sialah usaha orang "ang
membangunn"aK jikalau bukan 6>/81 "ang menga'al kota% sia*sialah penga'al berjaga*jaga.
!emua usaha manusia tanpa campur tangan 6uhan maka akan sia*sia. 7ngat pengalaman Petrus menjala
ikan. Karena itu jangan sekali*kali merasa bah'a kita cukup kuat untuk berhasil tanpa 6uhan.
!ebalikn"a% libatkanlah 6uhan di dalam pekerjaan saudara% rumah tangga saudara% pendidikan saudara%
pergaulan saudara% dan pela"anan saudara.
b. 8khir .aman sudah dekat% di ambang pintu.
!epanjang khotbah 7srael kita telah melihat bah'a jalann"a sejarah dunia ini sudah dirancang oleh
8llah bahkan sampai detail*detailn"a. !ejarah 7srael "ang panjang ini dimulai dari panggilan terhadap
8braham (D000 !()% berlanjut pada 7shak dan Yakub% penindasan di (esir% peristi'a eModus
(keluarn"a orang 7srael dari (esir) hingga pendudukan Kanaan% .aman hakim*hakim hingga .aman
raja*raja (!aul% -aud% !alomo% dll)% terpecahn"a kerajaan 7srael ra"a (Yehuda dan 7srael)% hancurn"a D
kerajaan itu hingga penaklukan di #abel% pulang dari pembuangan di #abel% pendirian #ait 8llah 77%
lalu masa A!ilent YearsA 400 tahun% .aman (edia*Persia% .aman Yunani% .aman &oma'i% lalu
hancurn"a Yerusalem dan terserakn"a bangsa Yahudi ke seluruh dunia% pen"iksaan*pen"iksaan "ang
dialami orang Yahudi hingga kembalin"a mereka ke tanah air mereka. !emua ini memperlihatkan
kepada kita tentang rentang sejarah "ang panjang "ang dirancang oleh 6uhan. -an jika kita menengok
ke dalam catatan*catatan 8lkitab% rasan"a kembalin"a bangsa Yahudi ke tanah air mereka sudah
merupakan babakan*bakakan terakhir dari jalann"a sejarah "ang dirancang 6uhan.
)alu darimana kita bisa menduga bah'a jarak dari kemerdekaan 7srael dengan akhir .aman sudah
dekat+ Perhatikan a"at ini $
(at D4$ (1) !esudah itu Yesus keluar dari #ait 8llah% lalu pergi. (aka datanglah murid*murid*1"a dan
menunjuk kepada bangunan*bangunan #ait 8llah. (D) 7a berkata kepada mereka$ HKamu melihat
semuan"a itu+ 8ku berkata kepadamu% sesungguhn"a tidak satu batu pun di sini akan dibiarkan terletak
di atas batu "ang lainK semuan"a akan diruntuhkan.H (G) Ketika Yesus duduk di atas #ukit Jaitun%
datanglah murid*murid*1"a kepada*1"a untuk bercakap*cakap sendirian dengan -ia. Kata mereka$
HKatakanlah kepada kami% bilamanakah itu akan terjadi dan apakah tanda kedatangan*(u dan tanda
kesudahan dunia+H (1C) H5adi apabila kamu melihat Pembinasa keji berdiri di tempat kudus% menurut
;irman "ang disampaikan oleh nabi -aniel ** para pembaca hendaklah memperhatikann"a : (GD)
6ariklah pelajaran dari perumpamaan tentang pohon ara$ 8pabila ranting*rantingn"a melembut dan
mulai bertunas% kamu tahu% bah'a musim panas sudah dekat. (GG) -emikian juga% jika kamu melihat
semuan"a ini% ketahuilah% bah'a 'aktun"a sudah dekat% sudah di ambang pintu. (GI) 6etapi tentang
hari dan saat itu tidak seorang pun "ang tahu% malaikat*malaikat di sorga tidak% dan 8nak pun tidak%
han"a #apa sendiri. (G7) H!ebab sebagaimana haln"a pada .aman 1uh% demikian pula haln"a kelak
pada kedatangan 8nak (anusia. (4D) Karena itu berjaga*jagalah% sebab kamu tidak tahu pada hari
mana 6uhanmu datang (44) !ebab itu% hendaklah kamu juga siap sedia% karena 8nak (anusia datang
pada saat "ang tidak kamu duga.
-i bagian a'al dari (at D4 ini jelas Yesus sementara berbicara tentang kehancuran Yerusalem tetapi di
bagian tengah dan akhirn"a Yesus berbicara tentang kedatangan*1"a "ang kedua kali. 5adi
kelihatann"a bagian Yesus sementara menggabungkan pembicaraan tentang kehancuran Yerusalem dan
kedatangan*1"a "ang kedua. (7ni menjadikan bagian 8lkitab ini sukar dita;sirkan). !ekarang
perhatikan a"at GG $
(at D4$GG * -emikian juga% jika kamu melihat semuan"a ini% ketahuilah% bah'a 'aktun"a sudah dekat%
sudah di ambang pintu.
8rtin"a% jika kamu melihat semuan"a itu (kehancuran Yerusalem)% ketahuilah bah'a 'aktun"a sudah
dekat ('aktu kedatangan Yesus kedua kalin"a)% sudah di ambang pintu. 1ah jika Yesus berkata bah'a
jarak antara kehancuran Yerusalem (tahun 70) dan kedatangan*1"a sudah dekatBdi ambang pintu% maka
tentu jarak antara kemerdekaan 7srael (194) dan akhir .aman lebih dekat lagi mengingat jarak antara
kehancuran Yerusalem dan kemerdekan 7srael adalah 17 tahun (tahun 70 : 194).
-an jarak ini makin dekat lagi mengingat sekarang kita sudah ada di tahun D010 (ID tahun setelah
kemerdekaan 7srael). Karena bolehlah kita katakan bah'a kita sudah sangar*sangat dekat dengan akhir
.amanBkedatangan Yesus Kristus kedua kalin"a.
!atu hal "ang perlu dicamkan adalah 'alaupun kita sudah sangat dekat dengan akhir .aman namun hari
kedatangan*1"a tetaplah suatu rahasia "ang tidak mungkin diketahui manusia.
(at D4$ GI% 44 * (GI) 6etapi tentang hari dan saat itu tidak seorang pun "ang tahu% malaikat*malaikat di
sorga tidak% dan 8nak pun tidak% han"a #apa sendiri. (44) .....8nak (anusia datang pada saat "ang
tidak kamu duga.
1 6es C$D * karena kamu sendiri tahu benar*benar% bah'a hari 6uhan datang seperti pencuri pada
malam.
(engapa 6uhan merahasiakan hari kedatangan*1"a+ Karena -ia tahu bah'a jika 7a memberitahu hari
kedatangan*1"a% maka manusia baru akan mau perca"aBbertobat kurang 1 menit dari hariBjam
kedatangan*1"a itu. Karena itu jangan coba*coba untuk meramal hari kedatangan Yesus dan juga
jangan perca"a pada siapa pun "ang meramal dan menentukan hariBbulanBtahun kedatangan Yesus
seperti (angapin !ibuea% gerakan 8d4entism% !aksi Yeho4ah (0.6.&useel)% ramalan kiamat tahun
D01D% dll. Yang harus kita lakukan kalau kita tahu bah'a akhir .aman sudah dekat adalah
mempersiapkan diri kita.
(at D4$4D% 44 * (4D) Karena itu berjaga*jagalah% sebab kamu tidak tahu pada hari mana 6uhanmu
datang (44) !ebab itu% hendaklah kamu juga siap sedia% karena 8nak (anusia datang pada saat "ang
tidak kamu duga.
)alu bagaimana kita mempersiapkan diri+
1) Kita harus sungguh*sungguh beriman kepada*1"a.
)uk 1$ : A..... jika 8nak (anusia itu datang% adakah 7a mendapati iman di bumi+H
Kata*kata 6uhan ini berarti bah'a beriman kepada -ia adalah hal "ang paling penting dan
menentukan.
(atthe' /enr" : 7ni berarti bah'a iman adalah hal utama "ang Kristus cari. 7a mengamati anak*anak
manusia dan tidak bertan"a Aapakah ada "ang tidak bersalah+A namun Aapakah ada iman+A. (7njil
)ukas% 1G*D4% hal. I77)
Kata*kata ini juga berarti han"a di bumi saja ada kesempatan untuk beriman karena begitu saudara mati
dan beralih dari dunia ini% tidak ada lagi kesempatan untuk beriman. Karena itu kesempatan untuk
beriman% kesempatan untuk perca"a Yesus sebagai 6uhan dan 5uruslamat pribadi adalah selama engkau
masih ada di bumi ini. 5ika sepanjang hidup di bumi ini saudara tidak beriman% maka maka saudara
akan kehilangan semua kesempatan itu dan biar pun saudara berteriak dengan menggenaskan seperti
teriakan orang ka"a dalam cerita orang ka"a dan )a.arus% kesempatan itu telah tertutup dan selamat
menikmati neraka untuk selama*laman"a. A5ika 8nak (anusia itu datang% adakah 7a mendapati iman di
bumi+H Karena itu bagi "ang belum beriman secara pribadi kepada Yesus% berimanlah sekarangL
D) Kita harus bertekun di dalam iman.
5ikalau bagi orang "ang tidak beriman% Kristus menuntutBiman% maka bagi orang "ang sudah memiliki
iman% Kristus menuntut ketekunan. 7ngatlah perumpamaan tentang C gadis "ang bijaksana dan C gadis
"ang bodoh. C gadis "ang bodoh itu jelas mengadakan persiapan untuk men"ambut kedatangan
mempelai laki*laki% tetapi karena tidak bisa bertekun sampai akhir% maka semua persiapan mereka
sia*sia sama sekali. 7ni menunjukkan bah'a orang Kkristen "ang bersiap sedia% tetapi tidak bertekun
sampai akhir% juga akan binasa. 7ni tidak bertentangan dengan doktrin Perse4erance o; the !aints%
karena kalau bagian ini dipelajari dengan teliti maka akan terlihat bah'a C gadis bodoh ini melakukan
persiapan "ang tidak memadai% dan itu menunjukkan bah'a mereka bukan orang Kkristen sejati. 5uga
Kitab !uci menunjukkan bah'a orang "ang tidak bertekun sampai akhir% memang bukan orang Kristen
"ang sejati (Yoh $G1 1Yoh D$19). 5adi% mereka bukann"a kehilangan keselamatan% tetapi mereka
memang tidak pernah selamatL 5adi kalau saudara adalah orang Kristen sejati% maka saudara pasti akan
bertekun di dalam menanti kedatangan 6uhan. !ekarang% bagaimana dengan ketekunan saudara+
8pakah saudara bertekun dalam mencari ?irman 6uhan% mentaati ?irman 6uhan B menguduskan diri%
berbakti kepada 6uhan dan berdoa+% 8tau saudara sering malas dalam melakukan hal*hal itu+ Kalau "a%
bertobatlah dan bertekunlah% atau semua itu akan sia*sia belaka.
7br 10$DC * 5anganlah kita menjauhkan diri dari pertemuan*pertemuan ibadah kita% seperti dibiasakan
oleh beberapa orang% tetapi marilah kita saling menasihati% dan semakin giat melakukann"a menjelang
hari 6uhan "ang mendekat.
G) Kita harus giat di dalam pela"anan.
D 6im 4$C* : (C) A.... lakukanlah pekerjaan pemberita 7njil dan tunaikanlah tugas pela"ananmuL (I)
(engenai diriku% darahku sudah mulai dicurahkan sebagai persembahan dan saat kematianku sudah
dekat. (7) 8ku telah mengakhiri pertandingan "ang baik% aku telah mencapai garis akhir dan aku telah
memelihara iman. () !ekarang telah tersedia bagiku mahkota kebenaran "ang akan dikaruniakan
kepadaku oleh 6uhan% /akim "ang adil% pada hari*1"aK tetapi bukan han"a kepadaku% melainkan juga
kepada semua orang "ang merindukan kedatangan*1"a.
&asul Paulus mengatakan bah'a ia telah mengakhiri pertandingan "ang baik (pela"anan*1"a) dan
karena itu ia akan dikaruniakan mahkota oleh 6uhan pada hari*1"a (/ari kedatangan 6uhan). Paulus
juga berkata bah'a mahkotaBupah itu juga akan diberikan kepada semua orang "ang merindukan
kedatangan Yesus. Ya benar sekaliL 5ika kita sadar bah'a kedatangan 6uhan sudah dekat% di mana 7a
akan datang kembali dan menghakimi setiap manusia. Yang tidak perca"a diberikan hukuman dan "ang
perca"a diberikan dan setia mela"ani akan diberikan upah% maka 'aktu "ang singkat ini sebelum
Kristus datang kembali adalah kesempatan untuk mela"ani seban"ak*ban"akn"a demi upah "ang
menanti saat hari Kristus datang kembali. (asuk surga itu memang anugerah tetapi upah di surga itu
bergantung kerja keras% perbuatan baik dan pela"anan kita di bumi ini. Karena itu marilah menjelang
kedatangan 6uhan "ang semakin dekat ini kita semakin giat mela"ani. 6idak usah bersungut*sungut di
dalam pela"anan apabila orang lain bermalas*malasan% ambillah pela"anan seban"ak mungkin karena
besar upah "ang menanti engkau di sana.
(at D4$44*4I : (44) !ebab itu% hendaklah kamu juga siap sedia% karena 8nak (anusia datang pada saat
"ang tidak kamu duga.H (4C) H!iapakah hamba "ang setia dan bijaksana% "ang diangkat oleh tuann"a
atas orang*orangn"a untuk memberikan mereka makanan pada 'aktun"a+ (4I) #erbahagialah hamba%
"ang didapati tuann"a melakukan tugasn"a itu% ketika tuann"a itu datang.
Ya% kemerdekaan 7srael adalah sebuah tanda .aman "ang harus bisa kita baca bah'a kedatangan 6uhan
Yesus sudah sangat dekat. (arilah kita melakukan G pesan di atas sambil mengingat kata*kata penulis
!urat 7brani $
7br 10$G7 * H!ebab sedikit% bahkan sangat sedikit 'aktu lagi% dan 7a "ang akan datang% sudah akan ada%
tanpa menangguhkan kedatangan*1"a.
* 8(71 *
-iposkan oleh P3)81<7 K8!7/ (717!6&Y Pada DG.47
Kirimkan 7ni le'at 3mail#log6hisL#erbagi ke 6'itter#erbagi ke ?acebook
)abel$ 7srael
Pendapat anda $
D komentar$
8nonimC 5uli D01G 1G.44
'ah"u (jakarta)
dari sejarah "ahudi di atas memang luar biasa pekerjaan 6uhan% begitu detail.
di jakarta sekarang ini sedang terjadi peperangan atas rohD "ang ingin merebut keselamatan "g sdh
Yesus berikan buat kita% dan untuk mempertahankan itu kita harus tetap bertekun.....sampai Yesus
datang kedua kalin"a.5#>
#alas
patarts hans1C 5uli D01G D0.0C
Patar(!amarinda)
!etelah membaca dan merenung uraian diatas memang semuan"a tidak ada "g secara kebetulan% tapi
sudah terencana dan sesuai ketetapan 6uhan (/ancurn"a 5erusalem thn 70(% Yahudi disiksa dan
tercerai berai keseluruh dunia dan akhirn"a terbentukn"a 1egara 7srael 194% ini pertanda 8khir Jaman
sdh dekat )% semoga kita siap se'aktu 'aktu &aja diatas segala &aja turun ke dunia didapatin"a kita
#er*7man...5#>