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Republic of the Philippines

San Isidro Academy Of Moises Padilla Negros Occidental Inc.

Roxas St., Brgy.6, Moises Padilla Negros Occidental

Term Paper in Introduction to

World Religion

Submitted by:
Lucero Gelacio
Submitted to
Jose Rodel E. Sampollo
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental


I.INTRODUCTION …………………………….1-2
C. CULT…………………………………………5
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental

Judaism is among the oldest of the world's major living religions. Its members have
been frequently persecuted and scattered throughout the world yet have kept their
identity. In 1982 Judaism reports 14,336,520 followers. Judaism believes that God is
active in the social and historical process. The amazing achievement of Judaism is that
it has developed the concept of God from that of a primitive tribal deity to the God of all

The patriarchs of Judaism lived in the Fertile Crescent at the beginning of the second
millennium B.C. The Biblical report speaks of the calling of Abraham in which he is
promised that he will become the father of a great nation through which all the world will
be blessed. The early Hebrews practiced animal sacrifice and circumcision. The generic
name for God among the Semites wa El. He is referred to variously as El Shaddai (God
of the mountains or God Almighty), El Elyon (God Most High), El Olam(God
everlasting), and Elohim (Gods). The Hebrews regarded themselves as God's chosen

The exodus of the Hebrews from Egypt where they served as slaves is the most
important event in Judaism. Their miraculous delivery from the Egyptians under the
leadership of Moses, the reception of the Ten Commandments, their forty years in the
wilderness, and their conquest of the promised land are central factors in their religious
consciousness, holidays and observances. The Ark of the Covenant and the Tent of
Meeting were also important in the early days of Judaism.
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental

With the establishment of the Hebrew monarchy under David and Solomon the religion
of Israel took on a more formal character. David captured Jerusalem and Solomon built
the first temple. Although animal sacrifice remained the main form of worship, prophets
added a new dimension to Judaism. Amos proclaimed the need for personal and
national obedience to a righteous God. Hosea declared that Yahweh was a God of
mercy and love. Isaiah caught a vision of God's holy majesty and righteousness.
Micah's summary of religious duty was "to do justly, and to love kindness and to walk
humbly with thy God."

When the Persians captured Babylon in 538 B. C. many Jews under the leadership of

Ezra were allowed to return and rebuild Jerusalem. The reading of the law in book form

took on new significance. The second temple was built (520 B. C.) and greatly

enhanced much later (37-34 B.C.). The Romans destroyed it in 70 A.D. Following the

Babylon captivity the Priestly Code was developed and legalistic Judaism was

established. Later apocalyptic writers like Daniel and Enoch spoke of the coming of

divine deliverance and an idealized future.

The Babylonian captivity was also the beginning of the long history of the Diaspora. All

of the cities in the Roman empire had a Jewish population. The Jews of the Diaspora

developed the institutional synagogue and the office of rabbi. Following the fall of

Jerusalem in 70 A.D. Hebrew scholars gathered and after much debate established the

canon of the Torah--The Law, The Prophets, and the Writings(Old Testament) as we

have it today. Later the Mishnah, (commentaries on the law) was compiled.
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental

Does Judaism have a creed and if so, what is it? That is a question that has been
endlessly debated, not only in modern times. Many have contended that Judaism is a
religion of deed and not creed. What you do is important, not what you believe. There is
much truth to that, but perhaps it would be better formulated as "what you believe is
important only when it is translated into your deeds." Exactly what those beliefs are,
how many are there, how essential are they, these have been the difficult questions.
When even the great Maimonides attempted to formulate Judaism's basic beliefs into a
creed of 13 essential things that every Jew must believe, he quickly discovered that that
not everyone agreed with him. Even though his formula eventually found its way into the
liturgy through the poetic hymn "Yigdal," there was never complete agreement that
these particular 13 articles of faith were the official dogmas of Judaism. Solomon
Schechter's famous essay "The Dogmas of Judaism" presents an excellent summary of
the problem. Schechter hesitated to formulate any specific Jewish creed, but he did
contend that belief is central to Judaism even though it is difficult if not impossible to
make a final delineation as to what is absolutely necessary and what is not. As he put it,
"We usually urge that in Judaism religion means life; but we forget that a life without
guiding principles and thoughts is a life not worth living." It seems to me that long before
Maimonides or his predecessors formulated lists of dogmas, the sages in their creation
of the liturgy attempted to give us a basic creed, a series of beliefs that they felt
constituted the heart of Judaism. They did this by formulating the collection of three
biblical paragraphs known as the Shema and the blessings with which they surrounded
it and requiring us to recite it morning and evening. Each of these three paragraphs
represents a basic belief of Judaism, important enough that it should be repeated time
after time, day after day. It is inconceivable to me that these sections were chosen
randomly or for some external stylistic reasons. We know that they are ancient, existing
during the days of the Second Temple at the very least, although originally they were
preceded by the Ten Commandments, the importance of which is so obvious as to need
no explanation or justification.
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental


The Code of Conduct in Judaism is established by G-d in The Torah, the Book of Life
and condensed into simple form in the Code of Jewish Law a.k.a. Halacha / Halakha.

The complete answer to this question is too long to fit in a sentence or paragraph. In a
nutshell, it would be something like this:

Make the world a better place by bringing G-d's presence into every thought, speech
and deed, between you and others and between you and G-d.

The 'code of conduct' encompasses every aspect of our being from the moment we
awake until we return our souls and pass on to the next world, in the way we interact
with others familialy, socially and in honest business dealings, and laden with daily,
weekly and periodic prayers and rituals that connect us to G-d Almighty, our Creator
who brought this world and each of us into being for a purpose.
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental


There are many people who will read this and say to themselves that Judaism cannot
be a cult since Christianity came out of it. If you will take the time to read this and not
react with hostility to information that contradicts what you know to be true, it is our hope
will re-examine your assumptions and find the truth.

The term "G-d" is how the Jews spell the name of their deity in full. They believe that
they are not worthy to write the full name of God. Around 2000 B.C., the God of the
ancient Israelites established a divine covenant with Abraham, making him the patriarch
of many nations. The term Abramic Religions is derived from his name. The book of
Genesis describes the events surrounding the lives of the three patriarchs: Abraham,
Isaac, and Jacob. Moses was the next leader of the ancient Israelites. He led his people
out of captivity in Egypt, and received the Law or Torah from God. After 40 years of
wandering through wilderness, Joshua led the tribes into the promised land, driving out
the Canaanites through a series of military battles.

The theocracy was converted into a kingdom by Samuel when the people demanded to
ruled by an earthly king; its first king was Saul. The second king, David, established
Jerusalem as the religious and political center. The third king, Solomon built the first
temple there.

Division into the Northern kingdom of Israel and the Southern kingdom of Judah
occurred shortly after the death of Solomon in 922 B.C. Israel fell to Assyria in 722 B.C.;
Judah fell to the Babylonians in 587 B.C. The temple was destroyed. Some Jews
returned from captivity under the Babylonians and started to restore the temple in 536
B.C. Alexander the Great invaded the area in 332 B.C., and from about 300 to 63 B.C.,
Greek became the language of commerce, and Greek culture had a major influence on
Israelites. In 63 B.C., the Roman Empire took control of Judea and Israel.

The ancient Israelites received their name from one of their patriarchs, Jacob whose
name was changed to Israel (which means "rules with God"). Israel had twelve sons
and out of these sons came the twelve tribes of Israel. All the descendants of Israel
were known as the children of Israel.
Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental


It is as if each Jew is given a great staff, reaching from the ground to almost the
heavens. Whenever we do a mitzvah, it is as if we raise this staff and pierce the
Heavens and God sends His Divine Light through the opening we have made in the
spiritual cosmos.

And if, God forbid, we violate a command, it is as if we thrust our staff into the dust at
our feet, rupturing the shield between us and the forces of evil. The light in our realm
descends below, feeding the denizens of the other side, and the sewage of that ungodly
universe seeps in to despoil our own.

Of course we may not always see the light entering from above, for it may shine upon
another — a sickened child, a struggling father, a lost stranger. It may shine upon them
and ease their way, leaving us unaware of the benefits of the light we let in.

Likewise, we may not always know the damage caused by our callous disregard for
God’s will.

So this is a point of pivotal concern: To understand that our tasks and our lives are
important, and that God has made it so — to strive to pierce the Heavens, to preserve
the light, until this Divine light illuminates our world and all who live within it.

Legalistic? Hardly. At the heart of Judaism, within the Torah, is a blueprint for
connecting our world to the Infinite, for connecting our lives to the Source of our lives.
As Jews we are especially privileged that we were chosen to be the recipients and
guardians of Torah. We can bless and thank our Creator with the sincerest of hearts, for
we understand the treasure with which we are entrusted.

ewish spirituality? It is deep and true. It involved our deepest emotions but is not limited
to them. Jewish spirituality is loving God completely and faithfully, understanding not
only what we hope to receive from Him, but how we can respond to His guidance in our
lives. There is no deeper and abiding connection than that between a Jew and God.

Jewish spirituality is not just a feeling. It is a relationship and an eternal covenant.

Republic of the Philippines
San Isidro Academy Of Moises Padilla Negros Occidental Inc.
Roxas St., Brgy.6, Moises Padilla Negros Occidental


The Enlightenment brought about major changes in Jewish life. No longer were Jews
insulated from non-Jewish currents of culture and thought, and this transformation of
Jewish existence led many Jews to seek a modernization of Jewish worship. The
earliest reformers engaged in liturgical revision, but quickly the spirit of reform spread to
other areas of Jewish life; eventually modernists convened a succession of rabbinical
conferences in order to formulate a common policy. Such a radical approach to the
Jewish tradition provoked a hostile response from a number of leading Orthodox
scholars, a reaction which led to the establishment of the neo-Orthodox movement.
Simultaneously the Hasidic movement, grounded in kabbalah, similarly sought to
revitalize Jewish life. The founder of this new development, the Baal Shem Tov,
attracted a wide circle of followers and eventually under the influence of his successor
Dov Baer, Hasidism spread throughout Eastern Europe. Like Reform Judaism, this
departure from tradition engendered considerable hostility on the part of rabbinic
authorities, yet in time it became a major defender of the traditional Jewish way of life in
the face of increasing secularism. Jews are like farmers: they practice an exacting way
of life where details matter and transcendent spiritual value lies too deep for outsiders to
see. Like farmers, Jews are attached—they always know the time and season. They
always know when the sun sets, when Shabbat starts and when it ends. “But it’s hard
work; why bother if you don’t have to?” Yes, some do get tired and give up. Some never
pick up the signal. Many laugh off the whole idea. To be a farmer or an Orthodox Jew,
you have to be born to it, or be a serenely incurable romantic, or both.

Jewish doctrine arises implicitly, in the mind of each practicing Jew; in fact, in the back
of his mind. Just as deep, broad truths about (say) medicine might arise in someone’s
mind as a result of practicing medicine—in the form of “living” rather than textbook
doctrine—deep truths about Judaism arise as a result of practicing Judaism. Thus,
Rabbi Yitzhak Twersky summarizes (in 1996) the view of his father-in-law, Rabbi
Joseph Soloveitchik: “Direct religious experience guarantees absolute certitude. . . . The
religious consciousness is not to be subservient to or derivative from any philosophic