Ancestrally, Samaritans claim descent from the Tribe of Ephraim and Tribe of Manasseh (two sons of Joseph) as well as from the Levites,[1] who have links to ancient Samaria from the period of their entry into Canaan, while some Orthodox Jews suggest that it was from the beginning of the Babylonian captivity up to the Samaritan polity under the rule of Baba Rabba. According to Samaritan tradition, the split between them and the Judean-led Southern Israelites began during the biblical time of the priest Eli when the Southern Israelites split off from the central Israelite tradition, as they perceive it.[2]
They consider themselves to be B'nei Yisrael ('Children of Israel'), a term used universally by Jewish denominations for the Jewish people as a whole, but do not call themselves Yehudim. The word Yehudim comes from the Hebrew word Yehudi which means from the Tribe of Judah.
First Temple period
The biblical narrative describes the split by the Kingdom of Israel from the Kingdom of Judah.[3] It points to Solomon's unfaithfulness to the divine covenant as the reason for the schism.[4] When Rehoboam, Solomon's son, became king, the people requested tax reform. Rehoboam refused. This caused the break. At first, Rehoboam considered a military solution but the prophet Shemaiah told him not fight because God had caused the schism. Jeroboam, the leader of the tax revolt, became the leader of the Kingdom of Israel.
After the destruction and exile of the Kingdom of Israel by Assyria, non-Yahwistic practices continued. The narratives of Jeremiah and others interpreted this as the cause of the failure, destruction, and exile of the Kingdom of Judah by Babylonia. Nebuchadnezzar had additional reasons for taking over Judah and turning its inhabitants into exiles, including challenging its great rival Egypt.
Conflicts between Pharisees and Sadducees took place in the context of much broader and longstanding social and religious conflicts among Jews, made worse by the Roman occupation.[5] Another conflict was cultural, between those who favored Hellenization (the Sadducees) and those who resisted it (the Pharisees). A third was juridico-religious, between those who emphasized the importance of the Second Temple with its rites and services, and those who emphasized the importance of other Mosaic Laws. A fourth point of conflict, specifically religious, involved different interpretations of the Torah and how to apply it to current Jewish life, with Sadducees recognizing only the Written Torah (with Greek philosophy) and rejecting doctrines such as the Oral Torah, the Prophets, the Writings, and the resurrection of the dead.
According to Josephus, the Sadducees differed from the Pharisees on a number of doctrinal grounds, notably rejecting ideas of life after death. They appear to have dominated the aristocracy and the temple, but their influence over the wider Jewish population was limited.
The Essenes preached a reclusive way of life. The Zealots advocated armed rebellion against any foreign power such as Rome. All were at violent loggerheads with each other, leading to the confusion and disunity that ended with the destruction of the Second Temple and the sacking of Jerusalem by Rome.
The first Christians (whom historians refer to as Jewish Christians) were the original Jewish followers of Jesus, a Galilean preacher and, according to early Christian belief, the resurrected messiah. After his crucifixion by the Romans, his followers broke over whether they should continue to observe Jewish law, such as at the Council of Jerusalem. Those who argued that the law was abrogated (either partially or fully, either by Jesus or Paul or by the Roman destruction of the Temple) broke to form Christianity.[6]
Karaite Judaism is a Jewish denomination characterized by reliance on the Tanakh as the sole source of binding Jewish Law. Karaites rejected the rabbinic tenet that an Oral Torah (oral law) was transmitted to Moses at Mount Sinai along with the written scriptures. Accordingly, they rejected the central works of Rabbinic Judaism which claimed to expound and interpret this written law, including the Midrash and the Talmud, as authoritative on questions of Jewish law. They may consult or discuss various interpretations of the Tanakh, but Karaites do not consider these other sources as binding or authoritative. Karaites prefer to use the peshat method of study, seeking a meaning within the text that would have been naturally understood by the ancient Hebrews.
Karaites had a wide following between the 9th and 12th centuries (they claim that at one time they numbered perhaps 10 percent of Jewry), but over the centuries their numbers have dwindled drastically. Today they are a small group, living mostly in Israel; estimates of the number of Israeli Karaites range from as low as 10,000 to as high as 50,000.[7][8][9][10]
There is a divergence of views about the historical origins of Karaite Judaism. Most scholars and some Karaites maintain that it was founded at least in part by Anan ben David, whereas other Karaites believe that they are not the historical disciples of Anan ben David at all, and point out that many of their later sages (such as Ya'acov Al-Kirkisani) argued that most of Anan's teachings were "derived from Rabbanite Lore".
The state of Israel, along with its Chief Rabbinate, ruled that Karaites are Jews, and while critical differences between Orthodox Judaism and Karaite Judaism exist, American Orthodox rabbis ruled that Karaism is much closer to Orthodoxy than the Conservative and Reform movements, which may ease issues of formal conversion.
Sabbateans and Frankists
Sabbatai Zevi crowned as the messiah. Amsterdam, 1666.
In 1648 Sabbatai Zevi declared himself to be the long-awaited Jewish Messiah whilst living in the Ottoman Empire. Vast numbers of Jews, known as Sabbateans, believed him; but when under pain of a death sentence in front of the Ottoman sultanMehmed IV he became an apostate from Judaism by becoming a Muslim, his movement crumbled. Nevertheless, for centuries, small groups of Jews believed in him, and the rabbis were always on guard against any manifestations of this schism, always suspicious of hidden Shebselekh (Yiddish for "little Sabbatians", a play on the word for "young dumb sheep"). When the movement of Hasidism began attracting many followers, the rabbis were once again suspicious that this was Sabbatianism in different form. It would take centuries to sort out these complex divisions and schisms.
After his mysterious death somewhere in the area of Ottoman Albania, groups of Jews continued to be clandestine followers of Shabbatai Sevi even though they had outwardly converted to Islam, these Jews being known as the Donmeh. Jewish converts to Islam were, at times, therefore regarded with great suspicion by their fellow Muslims.
A few decades after Shabbatai Sevi's death, a man by the name of Jacob Frank claiming mystical powers preached that he was Shabbatai Sevi's successor. He attracted a following, preached against the Talmud, advocated a form of licentious worship, and was condemned by the rabbis at the time. When confronted by the Polish authorities, he converted to Catholicism in 1759 in the presence of King Augustus III of Poland, together with groups of his Jewish followers, known as "Frankists". To the alarm of his opponents, he was received by reigning European monarchs who were anxious to see their Jewish subjects abandon Judaism and apostacise. The Frankists eventually joined the Polish nobility and gentry.
Note: While the name "Hasidim" has gained popular and positive approval, the name "Mitnagdim" has fallen out of popular usage and may even be regarded as offensive by some.
Israel ben Eliezer (1698–1760), also known as the Baal Shem Tov ('Master [of the] Good Name'), changed much of Jewish history in Eastern Europe for what is now known as Haredi Judaism. His teachings were based on the earlier expositions of Rabbi Isaac Luria (1534–1572) who had based much of his Kabbalistic teachings on the Zohar. Baal Shem Tov came after Jews of Eastern Europe were collectively recovering from false messiahsShabtai Tzvi (1626–1676) and Jacob Frank (1726–1791) in particular.
Baal Shem Tov witnessed Frank's public apostasy (shmad in Hebrew) to Christianity,[citation needed] which compounded Tzvi's earlier apostasy to Islam. Baal Shem Tov was thus determined to encourage his influential disciples (talmidim) to launch a spiritual revolution in Jewish life in order to reinvigorate the Jewish masses' connections with Torah Judaism and to vigorously motivate them to bind themselves to the joyous observance of the commandments, worship, Torah study, and sincere belief in God, so that the lures of Christianity and Islam, and the appeal of the rising secularEnlightenment, to the Jewish masses would be weakened and halted. To a large degree he succeeded in Eastern Europe.
Already during his lifetime, and gaining momentum following his death, Baal Shem Tov's disciples spread out to teach his mystical creeds all over Eastern Europe. Thus was born Hasidic Judaism (Hasidism). Some of the main movements were in: Russia which saw the rise of the Chabad-Lubavitch movement; Poland which had the Gerrer Hasidim; Galicia had Bobov; Hungary had Satmar Hasidim; and Ukraine had the Breslovers, and many others that grew rapidly, gaining millions of adherents, until it became the dominant brand of Judaism.
Only when this new religious movement reached Lithuania did it meet its first stiff resistance at the hands of the Lithuanian Jews (Litvaks). It was Rabbi Elijah ben Shlomo Zalman (c. 1720 – 1797), known as the Vilna Gaon ("Genius [of] Vilna"), and those who followed his classic stringent Talmudic and Halakhic scholasticism, who put up the fiercest resistance to the Hasidim ("devoted [ones]"). They were called Mitnagdim, meaning "[those who are] opposed [to the Hasidim]".
The Vilna Gaon, who was himself steeped in both Talmudic and Kabbalistic wisdom, analyzed the theological underpinnings of this new "Hasidism" and in his view, concluded that it was deeply flawed since it had elements of what may be roughly termed as panentheism and perhaps even outright pantheism, dangerous aspirations for bringing the Jewish Messiah that could easily be twisted in unpredictable directions for Jewry as had previously happened with the Tzvi and Frank religious "revival" fiascos, and an array of complex rejections of their religious ideology. The Vilna Gaon's views were later formulated by his chief disciple Rabbi Chaim Volozhin (1741–1821) in his work Nefesh HaChaim. The new Hasidic leaders countered with their own religious counter-arguments, some of which can be found in the Tanya of Chabad-Lubavitch.
Little of the split between Hasidim and Mitnagdim remains within the modern Haredi world.[citation needed] In modern-day Israel Hasidim support the Agudat Israel party in the Knesset (Israel's parliament) and the non-Hasidic Mitnagdim support the Degel HaTorah party, led by Rabbi Chaim Kanievsky and Rabbi Gershon Eidelstein. Agudat Israel and Degel Torah have formed a political alliance, the United Torah Judaism party. There is also another large community that follows the rabbinical teachings of the Edah Charedis. These include the Satmar Hasidim and the perushim communities, which do not support any groups that participate in the Israeli government or state activities, including elections.
From the time of the French Revolution of 1789, and the growth of Liberalism, added to the political and personal freedoms granted by Napoleon to the Jews of Europe, many Jews chose to abandon the foreboding and isolating ghettos and enter into general society. This influenced the internal conflicts about religion, culture, and politics of the Jews to this day.
Some Jews in Western Europe, and many Jews in America, joined the religiously liberal Reform Judaism movement, which drew inspiration from the writings of modernist thinkers like Moses Mendelson. They coined the name "Orthodox" to describe those who opposed the "Reform". They were criticized by the Orthodox rabbis, such as Samson Raphael Hirsch in Germany, and condemned particularly by those known today as followers of Haredi Judaism, based mainly in Eastern Europe. (Later on, in 1880s America, Conservative Judaism split from the Reform movement.)
Thus a cultural schism was also created between the more Western German-, English- and French-speaking Western European Jews and their more religiously observant Yiddish-speaking Eastern European brethren whom they denigratingly labeled Ostjuden ("Eastern Jews"). These schisms and the debates surrounding them, continue with much ferocity in all Jewish communities today as the Reform and Orthodox movements continue to confront each other over a wide range of religious, social, political and ethnic issues. (Today, the largest Jewish communities are in Israel and in the United States, and the geographical separation has resulted in cultural differences, such as a tendency to identify as hiloni and haredi in Israel, as opposed to, say, Reform and Orthodox in the United States.)
Judaism is an Abrahamic monotheistic ethnic religion that comprises the collective spiritual, cultural, and legal traditions of the Jewish people. Judaism evolved from Yahwism, an ancient Semitic religion of the late Bronze Age to early Iron Age, likely around the 6th/5th century BCE. Along with Samaritanism, to which it is closely related, Judaism is one of the two oldest Abrahamic religions.
The relationships between the various denominations of Judaism are complex and include a range of trends from the conciliatory and welcoming to hostile and antagonistic.
The Pharisees were a Jewish social movement and a school of thought in the Levant during the time of Second Temple Judaism. Following the destruction of the Second Temple in 70 AD, Pharisaic beliefs became the foundational, liturgical, and ritualistic basis for Rabbinic Judaism. Although the group does not exist anymore, their traditions are considered important among all various Jewish religious movements.
A Rebbe or Admor is the spiritual leader in the Hasidic movement, and the personalities of its dynasties. The titles of Rebbe and Admor, which used to be a general honor title even before the beginning of the movement, became, over time, almost exclusively identified with its Tzadikim.
Dov Ber ben Avraham of Mezeritch, also known as the Maggid of Mezeritch or Mezeritcher Maggid, was a disciple of Rabbi Israel ben Eliezer, the founder of Hasidic Judaism, and was chosen as his successor to lead the early movement. Dov Ber is regarded as the first systematic exponent of the mystical philosophy underlying the teachings of the Baal Shem Tov, and through his teaching and leadership, the main architect of the movement. He established his base in Mezhirichi, which moved the centre of Hasidism from Medzhybizh, where he focused his attention on raising a close circle of disciples to spread the movement. After his death the third generation of leadership took their different interpretations and disseminated across appointed regions of Eastern Europe, rapidly spreading Hasidism beyond Ukraine, to Poland, Galicia and Russia.
United Torah Judaism, often referred to by its electoral symbol Gimel, is a Haredi, religious conservative political alliance in Israel. The alliance, consisting of Agudat Yisrael and Degel HaTorah, was first formed in 1992, in order to maximize Ashkenazi Haredi representation in the Knesset. Despite the alliance splitting in 2004 over rabbinical differences, the parties reconciled in 2006, in order to prevent vote-wasting. In April 2019, the party achieved its highest number of seats ever, receiving eight seats.
Misnagdim was a religious movement among the Jews of Eastern Europe which resisted the rise of Hasidism in the 18th and 19th centuries. The Misnagdim were particularly concentrated in Lithuania, where Vilnius served as the bastion of the movement, but anti-Hasidic activity was undertaken by the establishment in many locales. The most severe clashes between the factions took place in the latter third of the 18th century; the failure to contain Hasidism led the Misnagdim to develop distinct religious philosophies and communal institutions, which were not merely a perpetuation of the old status quo but often innovative. The most notable results of these efforts, pioneered by Chaim of Volozhin and continued by his disciples, were the modern, independent yeshiva and the Musar movement. Since the late 19th century, tensions with the Hasidim largely subsided, and the heirs of Misnagdim adopted the epithet Litvishe or Litvaks.
Jewish religious movements, sometimes called "denominations", include diverse groups within Judaism which have developed among Jews from ancient times. Today in the west, the most prominent divisions are between traditionalist Orthodox movements and modernist movements such as Reform Judaism originating in late 18th century Europe, Conservative originating in 19th century Europe, and other smaller ones, including the Reconstructionist and Renewal movements which emerged later in the 20th century in the United States.
Karaite Judaism or Karaism is a non-Rabbinical Jewish sect and a separate Judaic ethno-religion characterized by the recognition of the written Tanakh alone as its supreme authority in halakha and theology. Karaites believe that all of the divine commandments which were handed down to Moses by God were recorded in the written Torah without any additional Oral Law or explanation. Unlike mainstream Rabbinic Judaism, which regards the Oral Torah, codified in the Talmud and subsequent works, as authoritative interpretations of the Torah, Karaite Jews do not treat the written collections of the oral tradition in the Midrash or the Talmud as binding.
Jewish leadership has evolved over time. Since the destruction of the Second Temple in Jerusalem in 70 CE, there has been no single body that has a leadership position over the entire Jewish diaspora. Various branches of Judaism, as well as Jewish religious or secular communities and political movements around the world elect or appoint their governing bodies, often subdivided by country or region.
Rabbinic authority in Judaism relates to the theological and communal authority attributed to rabbis and their pronouncements in matters of Jewish law. The extent of rabbinic authority differs by various Jewish groups and denominations throughout history.
Slonim is a Hasidic dynasty originating in the town of Slonim, which is now in Belarus. Today, there are two Slonimer factions. Slonim, based in Jerusalem, and the Slonim community in Bnei Brak. They are two distinct groups today, and have many differences between them.
Jewish heresy refers to those beliefs which contradict the traditional doctrines of Rabbinic Judaism, including theological beliefs and opinions about the practice of halakha. Jewish tradition contains a range of statements about heretics, including laws for how to deal with them in a communal context, and statements about the divine punishment they are expected to receive.
Judah ben Tabbai was a Pharisee scholar, av beit din of the Sanhedrin, and one of "the Pairs" (zugot) of Jewish leaders who lived in the first century BCE.
Hashkafa is the Hebrew term for worldview and guiding philosophy, used almost exclusively within Orthodox Judaism. A hashkafa is a perspective that Orthodox Jews adopt that defines many aspects of their lives. Hashkafa thus plays a crucial role in how these interact with the world around them, and influences individual beliefs about secularity, gender roles, and modernity. In that it guides many practical decisions—where to send children to school, what synagogue to attend, and what community to live in—hashkafa works in conjunction with halakha or Jewish law.
Orthodox Jewish outreach, often referred to as Kiruv or Qiruv, is the collective work or movement of Orthodox Judaism that reaches out to non-observant Jews to encourage belief in God and life according to Jewish law. The process of a Jew becoming more observant of Orthodox Judaism is called teshuva making the "returnee" a baal teshuva. Orthodox Jewish outreach has worked to enhance the rise of the baal teshuva movement.
The following outline is provided as an overview of and topical guide to Judaism:
Orthodox Jewish philosophy comprises the philosophical and theological teachings of Orthodox Judaism. Though Orthodox Judaism sees itself as the heir of traditional rabbinic Judaism, the present-day movement is thought to have first formed in the late 18th century, mainly in reaction to the Jewish emancipation and the growth of the Haskalah and Reform movements. Orthodox Jewish philosophy concerns itself with interpreting traditional Jewish sources, reconciling the Jewish faith with the changes in the modern world and the movement's relationships with the State of Israel and other Jewish denominations.
Israel ben Eliezer, known as the Baal Shem Tov or BeShT (בעש"ט), was a Jewish mystic and healer who is regarded as the founder of Hasidic Judaism. A baal shem tov is a "Master of the Good Name," that is, one able to work miracles using the secret name of God. Other sources explain his sobriquet as arising from a reputation of being a saintly, or superior, miracle-worker, hence he was given the nickname Baal Shem Tov, that is, the "good Baal Shem".
↑ This theory regarding the law and the birth of Christianity is not supported by the New Testament book of Acts. In Acts, the law becomes an issue after Christianity is already born by the events of Pentecost. See Acts 2.
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