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IN DEPTH STUDY JUDAISM Studies of Religion 2 Unit

SCARLET KLEM-GOODE

SIGNIFICANT PEOPLE AND IDEAS

Background and influences

Social and cultural background and influences

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THE CONTRIBUTION TO JUDAISM OF M OSES M AIMONIDES 1135-1204 – known as rambam Jewish rabbi, physician and philosopher who lived in Spain and Egypt during the middle ages prolific writings that have made the most profound and long lasting contribution to Judaism Greek, and Islamic, as well as Jewish schools of though influences his works considered to be the most influential figure in medieval Jewish philosophy Islamic world - Judaism under threat. Jews regarded as second class citizens. Time of rediscovery of classical learning - Greek philosophy Strongly religious age.

Commentary on the Mishnah - Commentary on the Mishnah - explained the meaning of each Mishnah in a simple, systematic and ordered way. - The Commentary on the Mishnah explained the link between learning Torah and putting it into practice. - Within this Commentary Maimonides formulated the thirteen principles of faith which is recognised as a creed for Judaism. - Commentary on the Mishnah was written in Arabic - easily accessible to Jews living in Muslim areas. Mishnah Torah - code or summary of Jewish law - fourteen books written in Hebrew - in a style easily read and understood. - is a comprehensive guide to Jewish law without the need for study of Talmud. - Does not include debate, discussion, minority opinion etc. as found in Talmud. - Many Jews felt it would lead to people no longer studying Talmud. - Mishneh Torah contained - Book of Knowledge - concerning belief in God, idolatry, repentance and Message/ the study of Torah. Other 13 books detail Jewish ritual and civil laws e.g. blessings, circumcision, teaching holy days, relationships, dietary laws and ethics. - Conclusion of Mishneh Torah deals with interpretation of the notion of messiah (Mashiah). Maimonides saw coming of messiah as a time of peace and prosperity free from wars and oppression - free to study Torah in preparation for the life to come. Guide of the Perplexed - Guide of the Perplexed (Moreh Nevuchim) - philosophical work attempting to reconcile the Jewish concept of God with the Aristotelian view of God. - Deals with anthropomorphisms - Maimonides concluded that God should not be taken literally as described e.g. Hand of god. - Maimonides argued in the Guide for the Perplexed that if taking the bible literally contravened reason then it should not be taken literally. - In the Guide for the Perplexed Maimonides puts forward the position that religious belief should be logical and open to intellectual debate. - In the Guide for the Perplexed Maimonides concludes that it is possible to acquire knowledge of God through the mind. - Studying Torah helped to attain a greater knowledge of God in the philosophical sense. - However, there is also a limit to knowledge of God that a person could attain. - Third part of Guide of the Perplexed deals with providing reasons for the mitzvot which may be seen as unreasonable. - Guide - extremely difficult work - written in Arabic THE EFFECT OF M OSES MAIMONIDES ON J UDAISM - Maimonides' contribution stands virtually without peer in the Jewish world. - Maimonides' work is acclaimed by all strands of the Jewish tradition. - Maimonides work is highly regarded among the Hasidism because Maimonides was one of the first to incorporate the

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mystical teachings of the Kaballah. Orthodox Jews closely study the work of Maimonides in yeshivot all around the world. Liberal and Reform Jews have a high regard for the philosophical works of Maimonides. Commentary on the Mishnah made Jewish law easily accessible without large amounts of study of Talmud. The thirteen principles of faith - Jewish creed is still used and found in most Jewish prayer books. Established first code of Jewish law - Mishneh Torah which enabled Jews to know how to act in a given situation without reference to the Talmud. Maimonides code was the basis for the 16th century code of law - Skulkhan Aruch by Joseph Karo, on which modern Rabbis base their legal decisions. Maimonides made Judaism relevant to Jews living in an Islamic world- ensuring the continuance of traditional Judaism when it was under threat of being lost to Islam. He reconciled biblical Judaism with philosophy through his "Guide of the Perplexed". Showed that faith and reason were compatible and encouraged Jews to base their faith on reason. Enabled Judaism to withstand the threat from philosophy by showing that it could be open to intellectual debate and scrutiny. Provided leadership to scattered communities of the Jewish Diaspora at a time when they were being threatened by both Islam and the re-emergence of Greek philosophy.

SEXUAL ETHICS Ethics

Sexual ethics

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Sex within marriage

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Sex outside of marriage

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Mitzvot are standards of behaviour that lead people to live lives of kindness, decency, justice and compassions Ethical code is based on the torah – 613 mitzvot Halacah – “way of life” – rules to live by Judaism has a positive attitude toward sex and sexuality recognises sexual companionship and pleasure is important and good Considers sexual relations natural and holy, though not without boundaries – “one should know that sexual union is holy and pure when it is done as it should be, at the time it should be, and with proper intent” All jewish ethic, values and morals have their basis in sacred texts Provide guidance and demands on jews to act in certain ways in issues regarding sexual ethics  sex within marriage, contraception, homosexuality, adultery Sexual ethics are concerned with the behaviour of people in their relationship with others Torah/Talmud – primary source – provide a detailed set of practical guidelines and ideals through the 613 mitzvot and Decalogue Under this system of ethics, one acts in a certain way because that is in the halacah (jewish law) and the halacah is gods will In Jewish thinking, sexual activity is only acceptable within marriage – a stable relationship between one man and one woman Jewish marriage – referred to as kiddushin, for the Hebrew word for “holy”, and sex within the context of this relationship is also considered holy Through sexual intercourse husband and wife fulfil the first commandment of Torah, “be fruitful and multiple” (genesis 1:28) – fulfilling a covenant between each other and God The Torah states that “it is not good for a man to be alone” – union between man and woman should be an expression of love but also for the purposes of companionship and mutual pleasure Maruice lamm a notable jewish authority reinforced this notion stating that sexual intercourse is “not only a channel of life, but a channel of love.” Torah uses a specific verb to state that “adam knew his wife” (genesis 4:1) – implying that sex is more than a physical act Hebrew word for love is ahav – comes from two Aramaic words meaning ‘give’ All variants of Judaism agree that sex within a marriage is the most preferred thing see Judaism sees sexuality and sexual expression as something positive and joyous. It regards sex as a legitimate good, as a mitzvah, as an act compatible with holiness Sex before marriage is not allowed - "Do not degrade your daughter and make her a harlot." (Leviticus 19:29) Orthodox and conservative jews view sex outside of marriage as highly inappropriate – lacks the components of a marriage – true love

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Menstruation

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Homosexuality

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Adultery

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Incestuous relationships Contraception

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Progressive Jews withhold the belief that sexual intercourse should be conducted according to the ethical principles that govern marriage, namely with the respect due to all humans as beings created in the image of God. According to jewish law, married people may not have sexual intercourse for two weeks each month (around the time of the womans menstruation) During these two weeks, they are forced to develop the non physical side of their relationship – become friends and sympathetic allies Before the husband and wife resume sexual relations, the wife bathes herself in the ritual Mikveh – immerses completely in fresh water Symbolically, she is entering in the marriage again for the first time, making a fresh start with the husband she loves and trusts. Strongly condemned Torah says nothing about homosexual orientation or lesbian orientation or acts – later jewish authorities prohibited sexual activity between women – never received the level of condemnation associated with male homosexual behaviour “you shall not lie down with a man in the same way that you would lie down with a woman, it is an abomination” (Leviticus 18:22) due to perception that relationships and thus marriage require a man and women – to fulfill the mitzvoth of reproduction conservative Judaism affirmed its traditional prohibition on homosexual conduct reform Judaism is more open to modern interpretations as they do not perceive the torah as the final authority. Some jewish legal authorities – basing themselves on research showing that homosexuality has a physiological basis or on the presumption that since homosexuals do not choose their sexual orientation, their sexual expression cannot be forbidden – they rely on the fact that tradition jewish law does not hold one responsible for things out of ones control and that complete celibacy is not a value in jewish tradition A sexual relationship with someone elses husband and wife The Torah says, "Thou shalt not commit adultery", "Do not follow your heart and eyes in your lustful urge", "the devisings of man's mind are evil from his youth". Adultery goes against the primary mitzvoth of “ do not commit adultery” Due to the fact that marriage is considered a holy union between two people and therefore to commit adultery jeopardizes this concept and diminishes the significance of the marriage The book of beresheith (20:9) calls adultery “the great sin” Incestuous relationships are those between brother and sister, father and daughter, mother and son, and other people related by family or marriage (Leviticus 18:6-23). Contraception is the deliberate use of artificial methods or other techniques to prevent pregnancy as a consequence of sexual intercourse Passage in the talmus called “the beraita of the three women” is the basis for much jewish teching on contraception It states that a woman may use a “moch” (a contraceptive device) in three circumstances where a pregnancy would cause harm 1. The woman is underage 2. The woman is pregnant 3. The woman is still breast – feeding Jewish writings teach that when “god formed the world.. he made it to be populated” (Isaiah 45:18) – this is because of his desire that there should be people to fulfil his will – contraception impedes this Where contraception is used it is governed by halacah and jewish ethical principles ushc as the preservation of life being of prime importance Orthodox jews reject contraception due to the notion of ‘spilling the seed’, goes against mitzvoth where it is an obligation to have children Permitted in appropriate circumstances

SIGNIFICANT PRACTICES IN THE LIFE OF ADHERENTS – MARRIAGE -

Marriage is an important rite of passage and a covenantal relationship In Judaism, marriage is expected to take place

Marriage ceremony

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Purpose of marriage

Scripture teachings on marriage

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A person who does not marry is considered and incomplete person (Lev 34a) It is a Kiddushin or sanctification where one partner is consecrated to the other Spiritual bond between two people and as fulfilment of God’s commandment to populate the world Ideal human state established by God at the time of creation Idealised relationship between God and his chosen people Woman and man are seen as an equal part of the same entity Marriage is very significant to Judaism as it dates back to the Torah, in Genesis where God said he created man and women for each other Marriage elevates the ordinary to the supernatural. It is a means of contact with God, who is present at the ceremony Being married means being part of God’s plan Companionship and love (Gen 2:18) Procreation (according to Talmud requirement completed when the couple have produced at least one son and daughter) (Gen 1:28) Establish family as the basic social unit and the home as the ‘little sanctuary’ (Ezk 11:16) “Be fruitful and multiply” (Gen 1:28) “It is not good for man to be alone” (Gen 2:18) “A man will leave his father and mother and the two shall become one flesh” (Gen 2:24) “A man who does not marry is not a complete person” (Lev 34a) “Any man who has no wife lives without joy, without blessing and without goodness” (B. Yev. 62b) For Jews there once were two separate ceremonies (Kiddushin and Nissuin) now completed as one whole ceremony Kiddushin (sanctification) is betrothal. It is more binding then the concept of engagement. In old times, there was a long period from the Kiddushin to Nissuin (marriage)

Mikvah -

Ritual bath for women to cleanse herself to allow renewal in marriage Marriage is governed by strict laws relating to purity (niddah)

Wedding day fast (usually Orthodox) - Couple fast before wedding - Opportunity for the kallah (bride) and chatan (groom) to atone for their sins and enter into marriage in a state of ritual purity, sinlessness and absolution - Reminds that they are on threshold of a new life Signing of the Ketubah before the ceremony - Legal transaction made by the chatan to the kallah - Written in original language of Aramaic - Signed by two qualified witnesses who attest to promises made by the chatan - Ketubah spells out responsibilities of the chatan to the kallah e.g. provide clothing, food, sexual relations, shelter and financial security (in case of divorce)

Elements of the ceremony

Badeken (veiling) - Chatan covers kallah’s face with veil - It originates the Judaism’s matriarch Rebecca who covered her face when meeting her groom Isaac - Also from biblical story of deceiving of Jacob who expected to marry Rachael but married Leah - Veil symbolise the idea of modesty and that however attractive appearances may be, the soul and character are paramount Chuppah - Marriage canopy where ceremony takes place - The couple is escorted to the chuppah or marriage canopy where the kallah circles the chatan seven times - It represents the couples commitment to establish a home which is open to guests, as was the tent

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of Abraham and Sarah Many have it under open sky, to signify God blessing Abraham to have descendants as numerous as the stars It also symbolises that God will always be over their household. White clothes are worn to symbolise Gods perfect purity

Kiddushin – Birkat erusin (betrothal blessing) - Blessings of betrothal over wine signifies the uniqueness of Jewish marriage where God dwells in their homes - Wine is held by the rabbi and recites thanks to God with two blessings, for sanctifying them with mitzvah of betrothal before consummating marriage. The couple sip from it - Blessing praises God who permits a proper marriage and sanctifies the Jewish people by means of marriage - Wine is a symbol of joy Giving of the ring - The chatan groom puts a plain ring over the kallah - Marriage is official once the chatan has given the kallah the ring - Simple and plain ring shows that anyone get can married, regardless of wealth - Chatan says,“Behold you are consecrated to me with this ring, according to the law of Moses and Israel” - In Progressive and Conservative often a reciprocal ring is given Nissuin -

Latter part of marriage Seven blessings (Sheva Brachot) are said over second cup of wine Blessings are for the wine, couple and the community as well as blessing God himself This is the point where the couples souls become one Recited by rabbi or chosen people Symbolise the story of creation, history of Israel and future hopes to which the newly married couple will be expected to contribute Orthodox Jews celebrate by feasting with family and friends for seven nights after the wedding and the seven blessings are recited at each gathering

Breaking glass - Chatan breaks glass placed on the floor in a cloth to signify the end of marriage - It reminds them of the destruction of the Temple of Jerusalem, and their imminent return - Congregation shouts “Mazal tov” (good luck) to the couple Yichud -

Couple retreat to a private room They break their fast and it signifies their new status as husband and wife They are reminded that they must always find time for their private life

Reception and Seudah (Festive meal) - Guests celebrate couple in singing and dancing - Seven cups of wine are drunk throughout the ceremony and afterwards, because God created the world in seven days, and the couples are building the walls of their home Grace after meals (Birkat Hamazon) - Grace is said with the seven blessings again - During the week following, friends and relatives celebrate with the kallah and chatan One God: - Jewish adherents believe that God created humans in God’s image as male and female and it is only together that they fully reflect the image of God - When the Kallah circles chatan 7 times under the chuppah it is a reminder of the fundamental Jewish belief in the One God who created the world in seven days

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How this practice expresses the beliefs of Judaism

Birkat erusin (betrothal blessing) blessing praises God who permits a proper marriage and sanctifies the Jewish people by means of marriage Breaking of the glass, links couple to the story of creation Giving of a ring from chatan to kallah shows never ending presence of God

Divinely inspired moral law prescribed by God: - Jewish adherents believe that one can only be whole and reach divine fulfilment when married as the love shared between the couple parallels their love of God - Fulfilment of God’s commandment to populate the world “be fruitful and multiply” - The idea of a ‘bashert’ or ideal partner makes marriage especially important as it creates a bond between two souls, fulfilling God’s will of unity - Candles reminder of fire at Mt Sinai (giving of the Torah) - Expected by God to marry - Responsibility to procreate - Joining of couple under chuppah symbolises the home the couple will make together - Mitzvot for community to join in celebration Covenant: - Marriage is a covenant between 2 people, similar to the one with God - Marriage is therefore seen as the ideal state of existence. Chatan says, “through the sanctification of marriage is faith realised” - Successful marriage is the most perfect symbol of a meaningful relationship and is the closest approximation of the idealised relationship between God and the Jewish people - Seven blessings: one of the blessings is to remind the couple and the community that everything is done for God in remembrance of the covenant, the grounding of the Jewish faith - Ketubah expresses obligation and responsibilities in marriage showing covenant and contractual relationship between God and his people

Significance for individual and community

Individual - Marriage is a holy covenant and religious obligation, seen in the Ketubah. Men and women were created for each other - Fulfilment of a religious duty - Basis for human companionship – enables people to be complete human beings - Remind the couple of the god who created them and who brought them together - Structures the lives of the couple and assigns clear roles to each partner - Sense of commitment to each other, to God, and to their faith - Marriage is seen as the fulfilment of the mitzvah – all Jewish men and women are expected to marry - Marriage unites these two people together in love, forming a new family unit in which husband and wife are respon...