Jewish denominations
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Many denominations exist within Judaism; the Jewish community is divided into a number of religious denominations as well as "branches" or "movements." Each denomination accepts the certain Jewish principles of faith but differ in their various views on issues such as level of religious observance (adherence to Jewish law), methodology of Halakhic interpretation and understanding of specific Halakhic issues, biblical authorship, textual criticism, the nature of Moshiach and the Messianic age, and Jewish services (especially the languages in which services are conducted). Relationships between Jewish religious movements are varied, but are generally marked with more interdenominational cooperation than in the other Abrahamic religions. Jewish religious denominations are distinct from but often linked to Jewish ethnic divisions and Jewish political movements.
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[edit] Terminology
Some people reject the term "denomination" as a label for different groups and ideologies within Judaism, arguing that the notion of "denominations" has a specifically Christian resonance that does not translate easily into the Jewish context. Other commonly used terms are "movements," "trends," "streams," or even "flavors" of Judaism. This article uses the terminology "denomination" for convenience without purporting to affirm the validity of one term over another.
[edit] Background: Jewish ethnic divisions
Traditionally, Judaism is not divided into religious traditions based on theological difference. However, a wide array of Jewish communities have developed independently, distinguishable by their varying practices in matters that are not considered central ideas within Judaism, such as Maimonides' list of the Jewish principles of faith.
Although there are numerous Jewish ethnic communities, there are several that are large enough to be considered "predominant." Ashkenazi communities compose about 42% of the world's Jewish population, and Sephardic communities compose about 37%. Of the remainder, the Mizrahi Jewish communities—the "Arab" and "Persian Jews" compose the greatest part, with about 16% of the world's Jewish population. Together these ethnic groups compose 95% of the world's Jewish population.
The remaining 5% of Jews are divided among a wide array of small groups (perhaps the Beta Israel group of Ethopian Jews is the most important), some of which are nearing extinction as a result of assimilation and intermarriage into surrounding non-Jewish cultures or surrounding Jewish cultures.
Religiously speaking, most Jewish communities have historically held that there is no relevant role for "dogma"; rather, there is halakha (Jewish law) only. The extent to which every Jew as an individual adheres to Jewish law has long been regarded as a matter of personal preference, although the idea has always been prominent that every Jew should be as observant of the laws as they are able. The Enlightenment, had a tremendous effect on Jewish identity and on ideas about the importance and role of Jewish observance. Due to the geographical distribution and the geopolitical entities affected by the Enlightenment, this philosophical revolution essentially affected only the Ashkenazi community; however, because of the predominance of the Ashkenazi community in Israeli politics and in Jewish leadership worldwide, the effects have been significant for all Jews.
[edit] Divisions
Perhaps the greatest divisions since the time of the division between the Sadducees and Pharisees two millennia ago are the divisions within the Ashkenazic community that have arisen in the past two centuries, ever since the Enlightenment and the Renaissance influenced Jews from northern and eastern Europe.
The first evidence of this great dogmatic schism was the development of the Reform Judaism movement, rejected "ethnic Judaism" and preferred to regard Judaism as a religion rather than an ethnicity or a culture. Over time several movements emerged:
- Orthodox Judaism. This includes Haredi Judaism ("ultra-orthodox"), Modern Orthodox Judaism, Hasidic Judaism and Mitnagdic Judaism. Orthodox Jews generally see themselves as practicing normative Judaism, rather than belonging to a particular movement.
- Conservative Judaism or Masorti Judaism
- Reform Judaism or Progressive Judaism. Originally formed in Germany as a reaction to traditional Judaism, stresses integration with society and a personal interpretation of the Torah.
- Reconstructionist Judaism. A small liberal Jewish movement, found primarily in the United States. It began as a liberal movement within Conservative Judaism and formally separated in the 1980s.
- Jewish Renewal
- Humanistic Judaism. A nontheistic movement that emphasizes Jewish culture and history as the sources of Jewish identity. Founded by Rabbi Sherwin Wine, it is centered in North America but has spread to Europe, Latin America, and Israel.
- Union for Traditional Judaism
[edit] Hasidic Judaism
Hasidic Judaism was founded by Israel ben Eliezer (1700-1760), also known as the Baal Shem Tov, or the Besht (a literal sounding-out of his Hebrew initials, beyz shin tes.) His disciples attracted many followers; they themselves established numerous Hasidic sects across Europe. Hasidic Judaism eventually became the way of life for many Jews in Europe; it came to the United States during the large waves of Jewish emigration in the 1880s.
Early on, there was a serious schism between the Hasidic and non-Hasidic Jews. European Jews who rejected the Hasidic movement were dubbed by the Hasidim as mitnagdim (lit. "opponents"). Some of the reasons for the rejection of Hasidic Judaism were the overwhelming exuberance of Hasidic worship; their untraditional ascriptions of infallibility and alleged miracle-working to their leaders, and the concern that it might become a messianic sect. Since then all the sects of Hasidic Judaism have been subsumed into mainstream Orthodox Judaism, particularly Haredi Judaism. See the articles on Hasidic Judaism and Mitnagdim for more detailed information.
[edit] Other divisions
- Sephardic and Mizrahi Judaism. These communities include the vast majority of remaining Jewish communities, commonly called either Edat Sfarad or Edot haMizrach. Doctrinally, according to these communities, one is either "observant" or "not observant", with numerous gradations in between. This view is an extension of the traditional Jewish position that observance of the mitzvot is a matter of progression toward perfection, rather than an "all or nothing" proposition. Over the past 2 centuries, this position, which appears "tolerant" by comparison, has been one of the great hallmarks delimiting Sephardic and Mizrachi forms of Judaism from Ashkanazic "Orthodoxy".
- Karaite Judaism. A small movement which accepts only the written Tanakh, for the most part found in Israel.
- Samaritans. An ancient sect, dating from the Babylonian Exile, sometimes not regarded as Jews. Identified as the Kuthim (possibly after the city of Kut, in modern Iraq, from which their ancestors are believed to have come), who opposed the return of the exiles, as recorded in the books of Ezra and Nehemiah.
[edit] Development of modern "denominations" in response to the Enlightenment
In the late 18th century Europe, and then the rest of the world, was swept by a group of intellectual, social and political movements that taken together were referred to as the Enlightenment. These movements promoted scientific thinking, free thought, and allowed people to question previously unshaken religious dogmas. The emancipation of the Jews in many European communities, and the Haskalah movement started by Moses Mendelssohn, brought the Enlightnment to the Jewish community.
Some Jews felt that Enlightenment values, especially the incorporation of secular subjects into Jewish education, as well increased integration with the outside world, would bring much to Judaism. Others, however, noted that this same era allowed Jews, for the first time, the ability to easily assimilate into Christian society; this was a powerful attraction for many Jews, since only by becoming a Christian (at least nominally) would one be certain to have equal rights and civil liberties. Further, historical study of the development of the religion might call into question some previously held dogmas about Judaism; if a few beliefs were found to be incorrect, where would one draw the line? In response to the challenges of integrating Jewish life with Enlightenment values, German Jews in the early 1800s began to develop the concept of Reform Judaism, adapting Jewish practice to the new conditions of an increasingly urbanized and secular community. Reform Judaism quickly spread throughout Europe, eventually reaching America with the formation of the American Reform Movement and Hebrew Union College in 1870.
At the same time, more traditional Judaism continued as a series of loosely linked communities known as Orthodox Judaism. This loose differentiation did not hold for long. The various groups in Orthodox Judaism had differing approaches to Jewish law, however, and developed into a number of different groups, which today can be loosely grouped into Modern Orthodox Judaism and Haredi Judaism.
The Reform movement splintered in the late 19th century, however, as some Jews felt that its changes were too radical, but that the strictures of more Orthodox Judaism were too inflexible. Thus, third school of thought developed which held that Jewish law and tradition was not static, but rather had always developed in response to changing conditions. This approach, Positive-Historical Judaism, held that Jews should accept Jewish law as normative (i.e. binding) yet must also be open to developing the law in the same fashion that it had developed in the past. This school of thought gave birth to the communities now known as Masorti Judaism, Conservative Judaism, and Traditional Judaism.
In recent years, smaller splinter movements have developed: Reconstructionist Judaism and Humanistic Judaism. In terms of their spectrum of beliefs and practices, Reconstructionist Judaism now overlaps with Reform Judaism, and Humanistic Judaism is now identical to secular humanism. (See also: Alternative Judaism)
Non-Orthodox denominations of Judaism recognize Orthodox Judaism as a valid and legitimate form of Judaism, despite theological differences. Most of Orthodox Judaism, however, does not recognize any form of Judaism as authentic except for itself; many Orthodox Jews view non-Orthodox forms of Judaism practice as non-Jewish (though this does not mean that they view the practitioners of other branches of Judaism as non-Jewish, see Who is a Jew?). Thus, Orthodox Judaism takes offense at being labeled a "movement" or "denomination" (as noted above), for the terms connote equal legitimacy under a common umbrella. Similarly, Reform and Conservative Judaism reject Orthodox Judaism's exclusivity, which, in that this exclusivity is a fundamental of Orthodoxy, they thereby de defacto reject Orthodoxy as a legitimate denomination (although in public rhetoric they claim open acceptance.)
[edit] Table illustrating the range of Jewish denominations
This table illustrates the range of Jewish denominations. Those denominations that are more conservative in their theology and understanding of Jewish law are shown on the right, while those on the left are progressively more liberal in their theology and understanding of Jewish law. However, caution must be used in reading this table. There are many Jews who have a liberal view of theology and Jewish principles of faith while having a strict understanding of halakha, and vice-versa.
| Country | ← Radical/Liberal to Conservative/Traditional → | |||||
|---|---|---|---|---|---|---|
| USA | Reform | Reconstructionist | Conservative | Modern Orthodox | Haredi Orthodoxy | |
| Israel | Progressive (Reform) | Masorti (Conservative) | Modern Orthodoxy and Traditional Mizrahi Judaism |
Haredi Orthodoxy | ||
| United Kingdom | Union of Progressive and Liberal Synagogues | Movement for Reform Judaism | UK Masorti (Conservative) | Modern Orthodoxy | Haredi Orthodoxy | |
The issue of Zionism was once heavily divisive in the Jewish community. Secular non-Zionists believed that Jews should integrate into the countries in which they lived, rather than moving to Israel; religious non-Zionists believed that the return to Israel could only happen with the coming of the Messiah, and that attempting to re-establish Israel earlier was disobeying God's plan. After the painful events of the twentieth century, such as World War II and the Holocaust, secular anti-Zionism has largely disappeared; however some Hasidim are still opposed to Zionism on religious grounds. One specific example is the Neturei Karta.
[edit] Caveats regarding denominations of Judaism
While this article seeks to describe the various contempoary Jewish "denominations," the very idea of Jewish denominationalism is complicated and to some extent seriously contested.
Some Jews also consider themselves to be "trans-denominational" or "post-denominational." They believe that the formal divisions that have arises among the "denominations" in contemporary Jewish history are unnecessarily divisive, as well as religiously and intellectually simplistic. Such Jews might, out of necessity, affiliate with a synagogue associated with a particular movement, but their own personal Jewish ideology is often shaped by a variety of influences from more than one denomination.
Finally, even among Jews who do not self-consciously think of themsleves as "trans-" or "post-denominatinal," the link between personal belief and practice, on the one hand, and formal affiliation, on the other, is sometimes tenuous. For example, some Jews will affiliate with a synagogue belonging to a particular denomination or grouping for practical, emotional, aesthetic, or sentimental reasons, even though their personal practice or belief diverge sharply from the stated norms of that denomination. In some situations, in fact, a synagogue movement will attract a mass of members whose belief and practices are very much at variance with the beliefs and practices of the movement's core. This is particularly true, for example, for both Orthodox Judaism in the United Kingdom and Conservative Judaism in the United States. In both these cases, for different but overlapping reasons, the mass of members are less religiously observant than the official position, and the position of the movements' cores, might suggest.
[edit] See also
- Jewish views of religious pluralism
- Relationships between Jewish religious movements
- List of religions
[edit] External links
- Emergence of Jewish Denominations (myjewishlearning.com)
- Jewish World Today. Overview: State of the Denominations (myjewishlearning.com)
- What's the difference between Orthodox, Conservative and Reform?
