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    Judaism
    Judaism
    Judaism
    Ebook98 pages1 hour

    Judaism

    By Israel Abrahams

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    LanguageEnglish
    PublisherArchive Classics
    Release dateJan 1, 2003
    Judaism

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      Book preview

      Judaism - Israel Abrahams

      The Project Gutenberg EBook of Judaism, by Israel Abrahams

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      **Welcome To The World of Free Plain Vanilla Electronic Texts**

      **eBooks Readable By Both Humans and By Computers, Since 1971**

      *****These eBooks Were Prepared By Thousands of Volunteers!*****

      Title: Judaism

      Author: Israel Abrahams

      Release Date: November, 2004 [EBook #6971] [Yes, we are more than one year ahead of schedule] [This file was first posted on February 18, 2003]

      Edition: 10

      Language: English

      *** START OF THE PROJECT GUTENBERG EBOOK JUDAISM ***

      This eBook produced by: Distributed Proofreaders, John Williams, and David Starner

      JUDAISM

      By

      ISRAEL ABRAHAMS, M.A.

      READER IN TALMUDIC AND RABBINIC LITERATURE

      UNIVERSITY OF CAMBRIDGE

      FOREWORD

      The writer has attempted in this volume to take up a few of the most characteristic points in Jewish doctrine and practice, and to explain some of the various phases through which they have passed, since the first centuries of the Christian era.

      The presentation is probably much less detached than is the case with other volumes in this series. But the difference was scarcely avoidable. The writer was not expounding a religious system which has no relation to his own life. On the contrary, the writer is himself a Jew, and thus is deeply concerned personally in the matters discussed in the book.

      The reader must be warned to keep this fact in mind throughout. On the one hand, the book must suffer a loss of objectivity; but, on the other hand, there may be some compensating gain of intensity. The author trusts, at all events, that, though he has not written with indifference, he has escaped the pitfall of undue partiality.

      I. A.

      CONTENTS

      I. THE LEGACY FROM THE PAST

      II. RELIGION AS LAW

      III. ARTICLES OF FAITH

      IV. SOME CONCEPTS OF JUDAISM

      V. SOME OBSERVANCES OF JUDAISM

      VI. JEWISH MYSTICISM

      VII. ESCHATOLOGY

      VIII. THE SURVIVAL OF JUDAISM

      SELECTED LIST OF BOOKS ON JUDAISM

      JUDAISM

      CHAPTER I

      THE LEGACY FROM THE PAST

      The aim of this little book is to present in brief outline some of the leading conceptions of the religion familiar since the Christian Era under the name Judaism.

      The word 'Judaism' occurs for the first time at about 100 B.C., in the Graeco-Jewish literature. In the second book of the Maccabees (ii. 21, viii. 1), 'Judaism' signifies the religion of the Jews as contrasted with Hellenism, the religion of the Greeks. In the New Testament (Gal. i. 13) the same word seems to denote the Pharisaic system as an antithesis to the Gentile Christianity. In Hebrew the corresponding noun never occurs in the Bible, and it is rare even in the Rabbinic books. When it does meet us, Jahaduth implies the monotheism of the Jews as opposed to the polytheism of the heathen.

      Thus the term 'Judaism' did not pass through quite the same transitions as did the name 'Jew.' Judaism appears from the first as a religion transcending tribal bounds. The 'Jew,' on the other hand, was originally a Judaean, a member of the Southern Confederacy called in the Bible Judah, and by the Greeks and Romans Judaea. Soon, however, 'Jew' came to include what had earlier been the Northern Confederacy of Israel as well, so that in the post-exilic period Jehudi or 'Jew' means an adherent of Judaism without regard to local nationality.

      Judaism, then, is here taken to represent that later development of the Religion of Israel which began with the reorganisation after the Babylonian Exile (444 B.C.), and was crystallised by the Roman Exile (during the first centuries of the Christian Era). The exact period which will be here seized as a starting-point is the moment when the people of Israel were losing, never so far to regain, their territorial association with Palestine, and were becoming (what they have ever since been) a community as distinct from a nation. They remained, it is true, a distinct race, and this is still in a sense true. Yet at various periods a number of proselytes have been admitted, and in other ways the purity of the race has been affected. At all events territorial nationality ceased from a date which may be roughly fixed at 135 A.D., when the last desperate revolt under Bar-Cochba failed, and Hadrian drew his Roman plough over the city of Jerusalem and the Temple area. A new city with a new name arose on the ruins. The ruins afterwards reasserted themselves, and Aelia Capitolina as a designation of Jerusalem is familiar only to archaeologists.

      But though the name of Hadrian's new city has faded, the effect of its foundation remained. Aelia Capitolina, with its market-places and theatre, replaced the olden narrow-streeted town; a House of Venus reared its stately form in the north, and a Sanctuary to Jupiter covered, in the east, the site of the former Temple. Heathen colonists were introduced, and the Jew, who was to become in future centuries an alien everywhere, was made by Hadrian an alien in his fatherland. For the Roman Emperor denied to Jews the right of entry into Jerusalem. Thus Hadrian completed the work of Titus, and Judaism was divorced from its local habitation. More unreservedly than during the Babylonian Exile, Judaism in the Roman Exile perforce became the religion of a community and not of a state; and Israel for the first time constituted a Church. But it was a Church with no visible home. Christianity for several centuries was to have a centre at Rome, Islam at Mecca. But Judaism had and has no centre at all.

      It will be obvious that the aim of the present book makes it both superfluous and inappropriate to discuss the vexed problems connected with the origins of the Religion of Israel, its aspects in primitive times, its passage through a national to an ethical monotheism, its expansion into the universalism of the second Isaiah. What concerns us here is merely the legacy which the Religion of Israel bequeathed to Judaism as we have defined it. This legacy and the manner in which it was treasured, enlarged, and administered will occupy us in the rest of this book.

      But this much must be premised. If the Religion of Israel passed through the stages of totemism, animism, and polydemonism; if it was indebted to Canaanite, Kenite, Babylonian, Persian, Greek, and other foreign influences; if it experienced a stage of monolatry or henotheism (in which Israel recognised one God, but did not think of that God as the only God of all men) before ethical monotheism of the universalistic type was reached; if, further, all these stages and the moral and religious ideas connected with each left a more or less clear

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