Lesson 6: Judaism
Chapter Outline and Lecture Notes
I. Introduction
A. The Challenge of Defining Judaism
B. The Religion of Judaism Generally Unified by Belief in One God who Acts in Human Affairs and Chose the Jewish People as Agents
[TR] Nobel Prize Laureate and Holocaust survivor Elie Wiesel once remarked, “One can be a Jew for God; one can be a Jew against God; but one cannot be a Jew without God.” To understand this central feature of Judaism, one must examine the history of the covenant. A covenant is a sacred pact, or agreement between two or more parties. In the history of Judaism, an unusual pact was made between a god and a nomadic chieftain named Abram (later renamed Abraham). There are two very important and unique features of this ancient covenant. First, Mesopotamian gods did not make agreements with individuals. They were gods of cities, not individuals. Secondly, this covenant was a one-way covenant. This means that, unlike common covenants (e.g., modern leasing agreements), only ONE of the parties was responsible for fulfilling the terms of the agreement. In this case, amazingly, it was the god who promised to fulfill the agreement. [Read about the contents of the covenant in your textbook] Abraham and his people were “chosen” by this god and were promised land, protection, and descendents; and Abraham had no say in the matter whatsoever. Hypothetically, Abraham could reject this offer, accept the offer, forget about the offer…it didn’t affect the covenant. …Now are you beginning to understand Wiesel’s comment? In Jewish literature, this god chose to identify himself with this wandering group of nomads and would reveal himself to the world through their history (which he [the god] would orchestrate). The history of the Hebrew people was to be the history of the covenant & the history of this god. Over time, this local, wandering god (EL) would be understood in more universal terms as the only God and creator of the world (Yahweh). This link between people, God, and covenant history is most important in understanding what it means to BE a Jew. Now read about the early history of these nomadic people and their leaders in the text.
II. Biblical Patriarchs
A. God Promises Abraham He Will Have Descendants and They will be God’s Special People with their Own Land
B. Abraham’s Son Isaac, Grandson Jacob, and Twelve Great-Grandsons Become the Fathers of the Hebrew People
C. Hebrew Patriarchal Religion
1. Worshipped One God, Often Referred to as El
2. God Worshipped by Burning Animal Sacrifices in the Open Air; Temple Worship Comes Much Later
3. Basic Animistic Tendencies in Patriarch’s Worship
4. Patriarchs Circumcised Males as Sign of Covenant with Abraham (although circumcision not unique to Hebrews)
5. Patriarchs Kept a Sabbath Day
III. Exodus
A. Abraham Promised Homeland (Canaan) by God, but Descendants Become Slaves in Egypt
B. Story of Liberation from Slavery and Journey Out of Egypt (Exodus) are Heart and Soul of Judaism
1. God, Calling Self YHWH, Asks Renegade Murderer Moses to Lead Hebrews Out of Egypt by Speaking to Him through a Burning Bush
2. Ten Miraculous Plagues Afflict Egypt before the King (Pharoah) Agrees to Release Hebrew Slaves to Moses
3. Pharoah Pursues Runaway Hebrews While Crossing the Red (or Reed) Sea, Which Opened Miraculously for Them and Closed Again to Drown the Egyptian Army
IV. Sinai and the Law
A. YHWH Gives the Law to Moses on Mount Sinai
B. The Ten Commandments and the Renewal of the Covenant with Abraham
C. The Formation of Mosaic Law During Forty Year Journey in Desert on the Way to Canaan becomes Basis for the Pentateuch (First Five Books of the Hebrew Scriptures)
[TR] This story is of great importance to the history of Judaism for two reasons. First, it re-emphasizes the that the first covenant with Abraham was still in place and that the liberation of the people from Egypt was a partial fulfillment of the promise made to Abraham (one-way, not dependent on the devotion of the people). Secondly, it adds a two-way covenant WITHIN the one-way covenant. This covenant with Moses (which includes the Ten Commandments) is an ethical code ONLY for those who are already WITHIN the Abrahamic covenant. If one disobeys the laws of this second covenant, there will be consequences (punishments); but that would in no way remove him/her/them from the first covenant. [see again Wiesel’s statement].
So, to make this very plain: Being Jewish is not (primarily) something you believe. It is something you ARE as defined by God’s choosing. And given the long history of anti-Jewish hatred and exile, many Jews refer to this as God’s terrible choosing. It is a history of joy and sorrow from which they cannot escape. By the way, there is a story in the Hebrew Bible about one of Abraham’s grandsons (Jacob) whose name is changed to Israel—a name that is later attached to all of his descendents. The name Israel means “one who struggles (Isra) with God (el).” This then is a defining mark of Jewish faith: a holy struggle. Perhaps it is the defining mark of all human existence: struggle, exile, wandering, hope.
As a side note on the Ten Commandments: Because these laws were part of a covenant WITHIN the Abrahamic covenant, they were not considered to be applicable for non-Hebrew people. So, for example, the commandment “Thou shalt not kill” applied only to fellow Hebrews. The people were, in fact, commanded by their God to kill non-Hebrews and take their land! We’ll see later how these laws become thought of in a more universal context later. But that’s not how they are viewed in these early days of Hebrew history.
V. Post-Sinai Religious Institutions
A. The Ark of the Covenant
1. Box Carrying Relics of Exodus and Commandments
2. Eventually Placed in Solomon’s Temple
3. Likely Destroyed with Temple by Baylonians in 586 B.C.E.
B. The Tent of Meeting
C. Hebrews Invade and Conquer Land East of Jordan River, and Under Joshua Invade and Gradually Conquer / Displace Canaanite Peoples
VI. Religion in the Time of the Hebrew Monarchy
A. David, the First Effective King of the Hebrews
1. Captures Jerusalem and Makes it Capital
2. David Develops Israel into Powerful and Wealthy Nation
[TR] All the kings of Israel where considered to be Sons of God by adoption. As well, they were all called Messiahs (which means “anointed ones,” in accordance with their coronation ceremony that involved being adopted by God as oil is poured over their heads). Later, Christianity will teach that Jesus was in the bloodline of these Messianic kings, a Son of God. To early Christians (who were Jews), this title had nothing to do with being divine. It was a political/religious title denoting a special relationship with God as an instrument to be used in the fulfillment of the covenant. In our next lesson on Christianity, we’ll learn how this honorific title evolved into a new view of God as three-fold.
B. The Temple
1. David’s Son Solomon Builds Temple in Jerusalem
2. Design for Temple Similar to Canaanite Baalim Temples
3. Class of Priests Practice Animal Sacrifice in Temple
4. Possibly Sacred Dancing Before Ark a form of Worship
[TR] Refer to your notes on Basic religion to understand the temple complex and rituals. This temple was later associated with the geographic center of the world, as well as the place where the heavens and the earth touched (sometimes referred to as Zion). Extending this reasoning further, you can understand how, if Jews saw themselves as God’s special people and Jerusalem as the holiest place in the universe, then surely they alone were (are) worthy of living in Jerusalem. This feeling continues today!
C. The Prophetic Movement
1. Prophets as Ecstatic Visionaries with Healing Powers
2. The Royal Prophets: The Religious Advisors to the King
3. Some Prophets Denounced Wickedness Among the People and the Kings
4. Four Classical Jewish Prophets of the Eighth Century B.C.E Denounce Social Injustice and Call for Fidelity to Covenant
a. Amos
b. Hosea
c. Isaiah
d. Jeremiah
5. Classical Prophets Warn that YHWH Will Reject the Chosen People and Take Away their Land if They Do Not Repent
D. Civil War After Solomon’s Reign Divides Nation into Two Countries: Israel in the North and Judah in the South
E. People of Israel Erased Forever from History by Assyrian Invaders in 722 B.C.E.
[TR] Name Note: The people in the South (Judah) were called Jews. The people in the North (Israel) were called Israelites. But after the destruction of the South and exile of the North, later inhabitants of the land will be called both Jews and Israelites. They will rarely use the older name, Hebrews (which means “wanderer”). The word Hebrew is still used, however, as a Semitic language grouping.
VII. Exile and Return
A. Babylonian Empire Invades Judah (586 B.C.E.), Exiles People
1. While in Exile the Judeans Encounter Zoroastrianism
2. Prophets Ezekiel and Isaiah Teach that YHWH is God of All People in All Lands, Not a Geographically Limited Deity
3. Cyrus the Persian Liberates Judeans from Exile
B. The Priest Ezra (428 B.C.E.) Reforms Judaism After Exile, Begins Process of Forming Hebrew Scriptures
[TR] The Collection of Hebrew Scriptures (Hebrew Bible) is referred to using the acronym TANAK, which contains the first letters of each of the three main parts of this collection: T – Torah (meaning “teaching,” the oldest books), N – Nevi’im (the books of the prophets), and K-Ketuvim (the “writings”, books of wisdom and poetry). This is not referred to as an “Old Testament” as later Christians will say. This is not part one of a two-part story for Jews. While many of the books are identical to those in a Christian “Old Testament,” they are not found in the same order. Christians later reordered the books in an effort to show a historical progression, ending with a prophetic message about the future. Jews don’t think of history as an arrow being shot toward some future goal. God’s actions are an unfolding, like a circle that gets wider and wider, rather than a line than points in one direction.
C. Second Temple Built in Jerusalem Sixth Century B.C.E., Lasts Until 70 C.E.
[TR] At this point, Jewish faith takes a VERY legalistic turn, emphasizing strict observance of purification rituals. They believed that God had punished them in the past because they had not been “pure” enough. So, to avoid future punishments, the Jews that returned to and rebuilt Jerusalem became isolated from the rest of the world and from other Diaspora Jews (see next section) who remained in other places around the Middle East after their deportation/exile. During this period, the temple became the most important feature of the religion, with daily, weekly, and annual sacrifices to pay for their wrongdoing. Sometimes, you will hear this kind of Judaism referred to as Levitical Judaism. It is no longer present in the world, although there are movements among both fundamentalist Jews and Christians to bring it back.
VIII. Diaspora
A. Diaspora: Scattering of Jews All Around World
1. Diaspora Both Voluntary and Forced
2. Large Jewish Community in Alexandria Compels Jews to Translate Hebrew Scriptures into Greek (the Septuagint)
B. Synagogue
1. From Greek Synagogue, Assembly
2. Offers Jews outside Jerusalem Opportunity to Pray and Worship Together
3. The Rabbi (literally “my master”) Emerges as Teacher and Leader
a. How Does One Apply Laws Written by Nomadic and Agricultural People to Jews in the Iron Age?
b. Rabbis Sought Hermeneutical Principles for Applying God’s Law in Torah to the People
c. Debates Between Rabbinical Schools Arise
d. Rabbis Guide Jews in Diaspora Seeking to Live Differently than Non-Jew (Gentile) Neighbors
C. Diaspora Jews and Hope for Coming Messiah to Defeat the Enemies of Jews and Re-establish the Davidic Monarchy
1. Some Jews Consider the Messiah a Political Figure
2. Some Jews Consider the Messiah a Military Figure
3. Some Jews Consider the Messiah a Spiritual Figure
D. Jewish / Zealot Uprising of 66 C.E.
1. Violent Revolution Against Roman Rule of Palestine Smashed by Roman Military in 68 C.E.
2. Romans Besiege Jerusalem 70 C.E., Destroy Temple
[TR] See pictures in your text of what is left of the temple after this destruction: the Western Wall [the Wailing Wall]. Today, Muslims own most of what was the holiest site in Jewish history, the temple mount [Zion]. In the 7th and 8th centuries, Muslims built two worship buildings [Mosques] on top of this area, the most notably structure being the Dome of the Rock. Radical Jewish and Christian groups wish to reclaim this property and re-establish the temple sacrifice as it was in Levitical Judaism.
3. Rabbis Meet in Yabneh to Discuss Future of Judaism, Decide on an Official List of Books in Jewish Scriptures; Affirm Five Books of Torah, Prophetic Books
[TR] Before it’s destruction, the temple defined Levitical Judaism. Sacrifice was the only way to relate to a God who stands apart. You can imagine how devastating the temple destruction was. With the meeting in Yabneh, however, Judaism evolved into a more Rabbinic form (as it had been among the Diaspora Jews), focusing on the “sacrifice” of prayer and moral behavior. As well, literature and teaching were emphasized. This is the form it takes to this day.
E. The Mishnah
1. Jewish Rabbinical Leadership Moves Center of Discussion to Galilee Region in Second Century
2. Judah ha-Nasi Brings Together All Jewish Legal Commentary and Disputes Since Days of Ezra in the Mishnah (Repetition)
3. The Mishnah Illustrates Dilemma of Being Jewish without a Jewish Nation or Temple
4. The Mishnah Redefines Judaism as Religion of the Law
a. Secondary Level of Laws Added so that Keeping them Will Prevent Violating Primary Law (Torah)
b. The Mishnah Adds Detail and Specifics to the Torah in order to Guide Religious Practice to the True, Deeper Meaning of the Torah
F. The Talmud
1. After Compilation of the Mishnah, Center of Jewish Life and Learning Moves to Babylon