History and development Jewish principles of faith

1 history , development

1.1 no formal text canonized
1.2 conversion judaism
1.3 principles of faith inherent in mitzvot?
1.4 belief in oral law
1.5 belief during medieval era
1.6 maimonides 13 principles of faith
1.7 after maimonides
1.8 enlightenment
1.9 holocaust theology

history , development

a number of formulations of jewish beliefs have appeared, , there dispute on how many basic principles there are. rabbi joseph albo, instance, in sefer ha-ikkarim counts 3 principles of faith, while maimonides lists thirteen. while later rabbis have attempted reconcile differences, claiming maimonides principles covered albo s shorter list, alternative lists provided other medieval rabbinic authorities seem indicate level of tolerance varying theological perspectives.

no formal text canonized

though extent incorporated in liturgy , utilized purposes of instruction, these formulations of cardinal tenets of judaism carried no greater weight imparted them fame , scholarship of respective authors. none of them had authoritative character analogous given christianity 3 great formulas (the apostles creed, nicene or constantinopolitan, , athanasian), or kalimat as-shahadat of muslims. none of many summaries pens of jewish philosophers , rabbis has been invested similar importance.

conversion judaism

unlike many other religions, judaism has not made strong attempts convert non-jews, although formal conversion judaism permitted. righteousness, according jewish belief, not restricted accepted jewish religion. , righteous among nations carried practice 7 fundamental laws of covenant noah , descendants declared participants in felicity of hereafter. interpretation of status of non-jews made development of missionary attitude unnecessary. moreover, regulations reception of proselytes, developed in course of time, prove eminently practical, is, non-creedal character of judaism. compliance rites – immersion in mikveh (ritual bath), brit milah (circumcision), , acceptance of mitzvot (commandments of torah) binding – test of would-be convert s faith. or instructed in main points of jewish law, while profession of faith demanded limited acknowledgment of unity of god , rejection of idolatry. judah ha-levi (kuzari 1:115) puts whole matter strikingly when says:

we not putting on equality person entering our religion through confession alone. require deeds, including in term self-restraint, purity, study of law, circumcision, , performance of other duties demanded torah.

for preparation of convert, therefore, no other method of instruction employed training of 1 born jew. aim of teaching convey knowledge of halakha (jewish law), obedience manifested acceptance of underlying religious principles; namely, existence of god , mission of israel people of god s covenant.

are principles of faith inherent in mitzvot?

the controversy whether practice of mitzvot in judaism inherently connected judaism s principles of faith has been discussed many scholars. moses mendelssohn, in jerusalem, defended non-dogmatic nature of practice of judaism. rather, asserted, beliefs of judaism, although revealed god in judaism, consist of universal truths applicable mankind. rabbi leopold löw, among others, took opposite side, , considered mendelssohnian theory had been carried beyond legitimate bounds. underlying practice of law assuredly recognition of fundamental principles, asserted, culminating in belief in god , revelation, , likewise in doctrine of divine justice.

the first attempt formulate jewish principles of faith philo of alexandria. enumerated 5 articles: god , rules; god one; world created god; creation one, , god s providence rules creation.

belief in oral law

many rabbis drawn controversies both jews , non-jews, , had fortify faith against attacks of contemporaneous philosophy against rising christianity. mishnah (tractate sanhedrin xi. 1) excludes world come epicureans , deny belief in resurrection or in divine origin of torah. rabbi akiva regard heretical readers of sefarim hetsonim – extraneous writings not canonized – such persons heal through whispered formulas of magic. abba saul designated under suspicion of infidelity pronounce ineffable name of god. implication, contrary doctrine may regarded orthodox. on other hand, akiva himself declares command love 1 s neighbor fundamental principle of torah; while ben asa assigns distinction biblical verse, book of generations of man .

the definition of hillel elder in interview would-be convert (talmud, tractate shabbat 31a), embodies in golden rule 1 fundamental article of faith. teacher of 3rd century, rabbi simlai, traces development of jewish religious principles moses 613 mitzvot of prohibition , injunction, through david, who, according rabbi, enumerates eleven; through isaiah, six; micah, three; habakkuk impressively sums religious faith in single phrase, pious lives in faith (talmud, mak., toward end). jewish law enjoins 1 should prefer death act of idolatry, incest, unchastity, or murder, inference plain corresponding positive principles held fundamental articles of judaism.

belief during medieval era

detailed constructions of articles of faith did not find favor in judaism before medieval era, when jews forced defend faith both islamic , christian inquisitions, disputations , polemics. necessity of defending religion against attacks of other philosophies induced many jewish leaders define , formulate beliefs. saadia gaon s emunot ve-deot exposition of main tenets of judaism. listed as : world created god; god 1 , incorporeal; belief in revelation (including divine origin of tradition); man called righteousness , endowed necessary qualities of mind , soul avoid sin; belief in reward , punishment; soul created pure; after death leaves body; belief in resurrection; messianic expectation, retribution, , final judgment.

judah halevi endeavored, in kuzari determine fundamentals of judaism on basis. rejects appeal speculative reason, repudiating method of islamic motekallamin. miracles , traditions are, in natural character, both source , evidence of true faith. in view, speculative reason considered fallible due inherent impossibility of objectivity in investigations moral implications.

maimonides 13 principles of faith


-maimonides [see birnbaum @ p. 157]

rabbi moses ben maimon, better known maimonides or rambam (1135–1204 ce), lived @ time when both christianity , islam developing active theologies. jewish scholars asked attest faith counterparts in other religions. rambam s 13 principles of faith formulated in commentary on mishnah (tractate sanhedrin, chapter 10). 1 of several efforts jewish theologians in middle ages create such list. time of maimonides, centers of jewish learning , law dispersed geographically. judaism no longer had central authority might bestow official approval on principles of faith.

maimonides 13 principles controversial when first proposed, evoking criticism crescas , joseph albo. evoked criticism minimizing acceptance of entire torah (rabbi s. of montpelier, yad rama, y. alfacher, rosh amanah). 13 principles ignored of jewish community next few centuries. (dogma in medieval jewish thought, menachem kellner). on time 2 poetic restatements of these principles (ani ma amin , yigdal) became canonized in jewish prayerbook. eventually, maimonides 13 principles of faith became accepted statement of belief.

importantly, maimonides, while enumerating above, added following caveat there no difference between [the biblical statement] wife mehithabel [genesis 10,6] on 1 hand [i.e. unimportant verse], , hear, o israel on other [i.e. important verse]... denies such verses thereby denies god , shows contempt teachings more other skeptic, because holds torah can divided essential , non-essential parts... uniqueness of 13 fundamental beliefs rejection out of ignorance placed 1 outside judaism, whereas rejection of rest of torah must conscious act stamp 1 unbeliever. others, such rabbi joseph albo , raavad, criticized maimonides list containing items that, while true, in opinion did not place rejected them out of ignorance in category of heretic. many others criticized such formulation minimizing acceptance of entire torah. noted, however, neither maimonides nor contemporaries viewed these principles encompassing of jewish belief, rather core theological underpinnings of acceptance of judaism.

some modern orthodox scholars have pointed out apparent inconsistencies in maimonides s writings respect 13 principles of faith.

after maimonides

some successors of maimonides, 13th 15th century — nahmanides, abba mari ben moses, simon ben zemah duran, joseph albo, isaac arama, , joseph jaabez — narrowed 13 articles 3 core beliefs: belief in god; in creation (or revelation); , in providence (or retribution).

others, crescas , david ben samuel estella, spoke of 7 fundamental articles, laying stress on free-will. on other hand, david ben yom-tob ibn bilia, in yesodot ha- maskil (fundamentals of thinking man), adds 13 of maimonides 13 of own — number contemporary of albo chose fundamentals; while jedaiah penini, in last chapter of behinat ha-dat, enumerated no fewer 35 cardinal principles.

isaac abarbanel, rosh amanah, took same attitude towards maimonides creed. while defending maimonides against hasdai , albo, refused accept dogmatic articles judaism, criticizing formulation minimizing acceptance of 613 mitzvot.

the enlightenment

in late 18th century europe swept group of intellectual, social , political movements, known enlightenment. these movements promoted scientific thinking, free thought, , allowed people question unshaken religious dogmas. christianity, judaism developed several responses unprecedented phenomenon. 1 response saw enlightenment positive, while saw negative. enlightenment meant equality , freedom many jews in many countries, felt should warmly welcomed. scientific study of religious texts allow people study history of judaism. jews felt judaism should accept modern secular thought , change in response these ideas. others, however, believed divine nature of judaism precluded changing fundamental beliefs.

while modernist wing of orthodox judaism, led such rabbis samson raphael hirsch, open changing times, rejected doubt in traditional theological foundation of judaism. historical-critical methods of research , new philosophy led formation of various non-orthodox denominations, jewish secular movements.

holocaust theology

because of magnitude of holocaust, many people have re-examined classical theological views on god s goodness , actions in world. question whether people can still have faith after holocaust. theological responses these questions explored in holocaust theology.