Significant People and Ideas

Explain the contribution to the development and expression of ONE significant practice or school
of thought, other than Abraham or Moses: • Moses Mendelssohn

Historical/Religious context:
• Jews were considered the intellectually inferior to dominant society and were segregated
• Jews isolated themselves with a mental ‘ghetto’ from society
• Only studied the Torah and Jewish practices, not secular subjects, e.g. maths, science
• Jews only spoke Yiddish (Hebrew-German)
• Reliance on rabbis to interpret and provide guidance about the scripture (exclusive in the
terms on God’s revelation)
• The Enlightenment (18th Century) was a movement that focused on rational thoughts and
began to challenge the church’s hold on people’s minds with new ways of thinking. It
affected Jews by increasing secularism and Christians’ views on Jews which lead their
emancipation
• Most Jews in Russia fled to countries such as USA, Israel, Britain, South Africa and Australia
consequent of persecution
• Scientists were able to provide logical explanations and people were looking less to the
church

Spirituality:
• Moses Mendelssohn was a traditional Jew
• There was a firm belief in God’s oneness and the existence of revelation
• Belief in human rights (equality)
• Promoted freedom of religious expression (interpretation)
• Free thinker who challenged rabbinical control
• Read sacred scriptures of other religious traditions
• As a result, displayed great religious tolerance

Contributions:
Emancipation – Integration/assimilation of Jewish people into the gentile society
• Throughout the 1700’s Jews in Europe lived within closed communities called ghettos
• Jewish people did not have money, education or language to move out of this ghetto
• Mendelssohn pushed for the integration of Jews into western society

Haskalah (Jewish enlightenment) and Maskilim (followers of the Haskalah)

• The Haskalah was an intellectual movement in Europe that lasted from 1770’s to the 1880’s.
The Haskalah was inspired by the European Enlightenment but with a Jewish element
• It encouraged Jews to study secular subjects such as agriculture, crafts, the arts and sciences.
The maskilim tried to assimilate into European society in dress, language, manners and
loyalty to the ruling power
• Haskalah eventually influenced the creation of both the Reform and Zionist movements

Language
• The Haskalah marked the end of the use of Yiddish, the revival of Hebrew and an adoption
of European languages. At the end of the 17 th Century, wealthy Jews in Germany taught their
children German and French to facilitate business and social contact with non-Jews
Education
• Haskalah influenced education especially. The maskilim tried to remove the Talmud
(a collection of the discussions and decisions of the Rabbis on Jewish teachings in the Torah)
from its central position in Jewish education
• They included Jewish studies in their curricula but emphasised secular knowledge, modern
languages and practical training in labour, in order to help Jews become integrated into
society
• They advocated the study of Jewish history and ancient Hebrew as a way to revive a national
Jewish consciousness
• They wanted to train Jewish children in common sense, tolerance and reasonableness.
• The first Haskalah School was founded in Berlin in 1778 and called Freischule (Free school)
and Hinnukh Ne’arm (youth education). It was free education designed for poor children

Challenging the power of Rabbis over the life of Jews

• Mendelssohn was the first to speak out against the use of excommunication as a religious
threat
• Rabbis ruled the ghettos – Mendelssohn thought that the Rabbis were at times distorting the
meaning of Judaism due to the insular nature of ghetto life.
Interpretation of the Torah was leading to the stifling of human nature, not what God
intended
• In 1783, Mendelssohn published ‘Jerusalem, or On Religious Power and Judaism’ which put
forward the idea that Judaism is founded on reason alone, therefore appealing to freedom
of conscience
• Mendelssohn stated that no religion should use coercion (pressure or force). He argued that
through reason all people could discover religious truths, but what made Judaism unique
was its divinely revealed code of legal, ritual and moral law. His essay ends with “love truth,
love peace”
• Mendelssohn said that Jews must live in civil society but only in a way that their rights to
observe religious laws is granted
• He recognised the necessity for multiple religions and respected each one

Translation of the Pentateuch & Psalms

• Mendelssohn translated both the Pentateuch and the Book of Psalms into German, although
it was written in Hebrew letters, with a Hebrew commentary called the Biur
• Through the translation, Jews, familiar with the Hebrew of the Bible, were able to easily
learn the German language
• Through the commentary, Jews were introduced to a new approach to the sacred texts since
the commentary was a plain speaking explanation of the texts

Analyse the impact of this person OR school of thought on Judaism

Impacts:
Emancipation – Integration/assimilation of Jewish people into the gentile society
• Jews joined the social and cultural revolution of the Enlightenment in Europe. The price of
emancipation was assimilation – Rabbinic leadership and general religious observance
declined
• Many Jews entered into mixed marriages or converted to Christianity. (Mendelssohn
descendants embraced Christianity)
 • Today Jewish people are engaged in secular society throughout the world and hold positions
of responsibility e.g. government, Justice, Medicine and Science. They no longer live in
ghettos
• Jewish adherents write and speak the language of their country (no longer use Yiddish)
• Jewish people enjoy full citizenship in Europe, USA, Canada, Australia, New Zealand, South
Africa and all democratic countries

Variants of Jews emerged

• Prior to Haskalah there was only one form of Judaism (known today as Orthodox)
• Following the Haskalah movement new variants have emerged e.g. Orthodox, Conservative,
Reform/Progressive

Rabbinic leadership and general Jewish observance declined

• Orthodox Judaism (a term first used in 1795) has remained strong because there will always
be people who hold firmly to ‘the old ways’ and refuse to accept change because they see it
as devaluing the richness of their Religious faith. Even in Western Europe and the USA,
Orthodox Judaism remains strong, largely due to the constant stream of traditional Jewish
people from Russia, Poland and Hungary in the late 1800s and early 1900s

Education about Judaism amongst Gentiles

• People of other living Religious Traditions (Christianity, Buddhism and Islam) are able to
study Judaism and appreciate the history, richness and complexity of the Tradition – this
increases tolerance, harmony and respect (interfaith dialogue)

Ethics

Describe and explain Jewish ethical teachings on bioethics OR environmental ethics OR sexual ethics:
• Bioethics

Definition of ethics and Jewish ethics:

• Ethics are a set of moral principles that govern one’s behaviour or how they conduct
something
• It is a practical application of one’s beliefs in their lives
• Jewish ethics are based on right relationship with God
• In Judaism, there is continual interaction between the Halachah and ethical issues in society
• Jewish ethical teachings address all possible human endeavours, activities and achievements
whilst providing adherents with direction in living out their beliefs
• From both written and oral Torah, Jews formulate what are considered four golden rules of
bioethics:
1. You shall not kill (Ex 20:13)
2. Each individual’s life is of infinite value and no one’s is more valuable than another
3. One’s life belongs to God as they are created in his image
4. There is a duty on all humans to save life and heal the sick

Sources of Jewish ethics:

Jewish ethical teachings are derived from many sources both written and oral Torah
(scripture and rabbinical interpretation)

Torah

Oral Torah
Written (2nd
 Tenak Talmud

Tenak: Hebrew Bible and consists of the written Torah

Talmud:Torah Interpretation
Nevi'imof the Tenak by rabbis giving
Ketuvim more detail on Gemara
Mishnah how to keep the Midrash
(Pentateuch)
commandments in the written (Mishnah) and further explanations (Gemara)
Midrash: Answers religious questions found in the Torah
Responsa: A body of written decisions and rulings given by rabbis in response to
Responsa/
613 Mitzvot Agahadah

modern-day problems

Ethical teachings on Bioethics:

Jewish ethical teachings on bioethics, which is the ethics of medical and biological research brought
about by the advances in technology, in relation to abortion and euthanasia are that:
• Life is a gift from God
• God is the only provider and taker of life
• All life is made in God’s image (Gen 1:27)
• Belief in the sanctity and reverence of life
• Jews are expected to preserve life or Pikuach Nefesh
• They have an obligation to save a life in jeopardy, even to the extent of violating other
commandments

Abortion:
Abortion is the deliberate termination of a pregnancy and the expulsion of a foetus. Jews believe
that life begins when the baby is born (crowning), not when it is a foetus and generally allow
abortion if the mother’s life is in jeopardy

Ethical teachings on abortion

• Judaism does not forbid abortion but does not permit it on demand
• Teachings from the Talmud state the first 40 days of gestation, the foetus is considered
‘mere fluid’ so abortion is not considered as murder
• Judaism allows for abortion only in the situation when the mothers life is at risk. This is
because the mother’s life takes precedence over the life of the foetus
• “If a woman has (life threatening) difficult in child birth…her life takes precedence over it
life, however once its head has emerged, it may not be touched, for we do not set aside one
life for another” (Mishnah 7:6)
• Life does not start until the crowning where it is the point of no return as when the child
takes its first breath its life is equal to the mother
• Some adherents look to the Talmud’s interpretation on the foetus: A rodef is classified by
the Talmud, as one who is pursuing another to murder them
• Some consider the foetus as a rodef with the intent of killing the mother and abortion is
allowed in this case
• “If one chases after his fellow to kill him, it is permitted to save the chased at the expense of
the life of the pursuer” (Sanhedrin 73a)
• Abortion is not permitted in the case of rape or incest, or if the baby is deformed unless it
causes the mother significant distress or danger to her health
• Abortion is permitted if continuing the pregnancy would cause the mother to commit suicide
• Jews consider the unborn chid potential for human life
Denominational differences
• Orthodox:
– Allow abortion to save the health of the mother
– Range of rabbinic opinions but generally prohibited unless needed to save woman’s
life
– They reject abortion on demand and for foetuses with abnormalities
– They forbid genetic testing that is done to identify whether the baby will have defects
when born
– The mental health of the mother as a reason for abortion is discussed heavily,
especially in the cases of rape, and incest
– Look to rabbis
• Progressive:
– Liberal Jews tend to allow greater latitude to the issue of abortion
– Should be up to mother whether to terminate the pregnancy
– Decision should not be taken lightly and can have long term implications
– More accepting of the cases in which abortion is accepted
– They accept the mental health of the mother a reason for abortion
– In general they do not accept abortion on demand
– Look to sources of ethical teaching

Impacts
• Jews are expected to adhere to Jewish teachings on abortion
• Jews would be expected to guide others in making ethical decisions on abortion that would
reaffirm the beliefs of God’s plan/work, life beginning at birth, God is the giver and taker of
life, all life is made in the image of God
• They are also required to support, comfort and show mercy to those who make the moral
decision, regardless of the choice
• Through being involved the moral decision making, Jews are strengthened in their key
beliefs, especially the oneness of God, divinely inspired moral law and the covenant, and
holistically strengthening their overall faith

Euthanasia:
Euthanasia is the painless killing of person who is seen to have an incurable disease of a coma. It can
be voluntary (assisted suicide) or involuntary (without consent), passive (treatment is withdrawn) or
active (action is taken). Jews forbid active euthanasia however passive euthanasia is permitted

Ethical teachings on euthanasia

• Jewish law designates patient whose death is imminent as ‘goses’ – a person who is dying
but his soul has not yet departed (within 72 hours)
• Considered as living and has the same rights
• Jew law physician also has the responsibility to treat a patient if only to prolong life, can
removal equipment keeping person alive

Denominational differences
• Orthodox:
– Teachings from Talmud suggest that euthanasia is disobeying the commandment of
murder so against active and passive
 – Considered as suicide and the Torah does not differentiate the difference between
motive and reason
– Doctor cannot kill or provide and means of suicide
– Certain situations where medical treatment can be withheld which can prolong life
• Progressive:
– Euthanasia can be acceptable to some reform rabbinic leaders
– Suffering person is no longer in the image of God
– Can be accepted and believe that support should be offered

Impacts
• Jews are expected to adhere to Jewish teachings on euthanasia
• Jews would be expected to guide others in making ethical decisions on euthanasia that
would reaffirm the beliefs of God’s plan/work, suffering strengthens, God is the giver and
taker of life, all life is made in the image of God
• They are also required to support, comfort and show mercy to those who make the moral
decision, regardless of the choice
• Through being involved the moral decision making, Jews are strengthened in their key
beliefs, especially the nature of God, divinely inspired moral law and the covenant, and
holistically strengthening their overall faith

Significant practices in the life of adherents

Describe ONE significant practice within Judaism:

• Marriage

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

Purpose of marriage:
• 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)
Scripture teachings on marriage:
• “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)

Elements of the ceremony:

• 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)

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 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

Demonstrate how this practice expresses the beliefs of Judaism

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
• Ideal state established by God at the time of creation
• Seven Blessings (Sheva Brachot) recited, includes a blessing from God who has created
everything (the symbol of creation e.g. fifth blessing)
• 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
• The chatan places ring on finger and says “Behold you are consecrated to me with this ring,
according to the law of Moses and Israel”
• Candles reminder of fire at Mt Sinai (giving of the Torah)
• Sometimes the chuppah is under open skies to represent that this future family should be
governed by heavenly values of God
• Sometimes the chuppah is made using the prayer shawl which has 613 threads symbolising
the mitzvah
• 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 commitment to complete oneself and fulfil the Covenant made 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
• Marriage has parallels with God’s covenant with Israel, to which it is often likened by the
prophets (Hosea 2:21)
• 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
• Breaking of the glass is to remember the sorrow of the destruction of the temple. It is a
broken world which needs to be repaired by followin God
 • Ketubah expresses obligation and responsibilities in marriage showing covenant and
contractual relationship between God and his people

Analyse the significance of this practice for both the individual and the Jewish community

Individual:
• Marriage is a holy covenant and religious obligation, seen in the Ketubah. Men and women
were created for each other
• 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
• According to Talmudic law their obligation is fulfilled when they have at least one son and
daughter
• Companionship
• Transformation of the individual
• Marriage unites these two people together in love, forming a new family unit in which
husband and wife are responsible for one another and their children
• Together the couple are now responsible for continuing the Jewish nation by starting a
family, keeping the mitzvah and bringing up children in the Jewish tradition (e.g. teaching
scripture, going to the synagogue)
• Structures the lives of the couple and assigns clear roles to each partner (e.g. women are
responsible for Kosher, education, Shabbat)
• A way of holiness for the couple. It is through their relationship and the following of the
mitzvah that the couple builds their relationship with God
• It not only represents their soul redemption, it is also their legal and spiritual change in
status in the eyes of God, their rite of passage
• It helps the couple more clearly understand the central beliefs of Judaism

Community:
• Reaffirms beliefs of the group, encourages group cohesion and teaches moral lessons
• Marriage focuses on the centrality of the home and family and thus the continuation of the
Jewish community
• The ceremony strengthens the community of believers by putting the couple on equal
footing with other married couple and making them responsible for ensuring their lifestyle is
keeping with Jewish teaching and tradition
• Witnesses of marriage are reminded of their own commitments if they are married, or they
can aspire to be married
• Example to younger couples to continue the tradition
• The marriage is one of their public expressions of faith and is a renewal of Jewish faith
• This maintains and builds Jewish membership and partnership, securing Jewish future and
solidarity and reminding its followers of their own previously made commitments to their
culture
• An affirmation of God’s recognition of Israel as his people
• Congregation shouts “Mazal tov” (good luck) to the couple after breaking of the glass
• Betrothal brings two families together
• Marriage is a public rite which reaffirms the beliefs and rituals to the entire community
• Members of the community will invite the couple to their homes for a week of festive meals
where the Sheva Brachot is recited again
• Community has a responsibility to encourage and support new family unit