Origins Many 19th century scholars held that monotheism gradually emerged out of Polytheism, the evolution being

complete only with the great prophets in the 8th century BC and later. Today many are convinced that monotheism was already a reality in the days of Moses (13th century BC) and that later prophets developed more fully only the ethical and spiritual implications of the belief. All the Israelite tribes agreed on the worship of one God named Yahweh (GOD); they shared the memory of slavery in Egypt, the deliverance under Moses, and the Mosaic covenant and revelation at Sinai. Although some practices were borrowed from surrounding peoples (agricultural festivals, civil jurisprudence), the Israelite religion was kept pure of paganism through the strenuous efforts of the prophets. Unparalleled in any other Near Eastern religion are Judaism's prohibition of images, observance of the Sabbath, dietary laws, legislation guaranteeing support of the poor as a matter of right, and protection of slaves and animals against cruelty. When a loose tribal confederation was replaced by a national state under Kings Saul and David a national Temple in Jerusalem helped unify the people spiritually. After the division of the kingdom following the death (c. 933) of Solomon, the northern kingdom of Israel also had national shrines. History In the biblical account, the patriarchs Abraham, Isaac, and Jacob received the revelation of the one, true God, who promised special protection to the Israelite tribes (of whom there were 12, descended from the 12 sons of Jacob, who was also called Israel). Basic Doctrines and Beliefs According to the teaching of Judaism there is no set of beliefs upon the acceptance of which the Jew may find salvation. Even Maimonides' thirteen articles of faith, as close as Judaism ever came to a catechism, is not binding on the conscience of Jews. Judaism has historically put more stress upon the deed (miswa) than the creed ('ani ma 'amin, "I believe"). Nevertheless, from Talmudic times, as a way of life Judaism has been distinguished by giving special emphasis to certain beliefs and ethical values. In the Mishnah (Abot 1:2) one sees the broad philosophy that governed the minds of the early rabbis: "By three things is the world sustained: by the law, by the (temple) service, and by deeds of lovingkindness." This basic teaching is further underscored by the threefold function of the synagogue as a "house of study" (for learning of Torah), "house of prayer" (for worship of God), and "house of assembly" (for the care of community needs).

Contemporary Judaism often speaks of four foundational pillars of the Jewish faith, each interacting as a major force as part of the covenant: (1) The Torah, always a living law as the written Torah is understood in light of the oral Torah; (2) God, a unity (one), spiritual (not a body), and eternal; (3) The people (Israelites Jews), called into being by God as members of one family, a corporate personality, a community of faith; and (4) The land (known today as Eretz Yisrael), a bond going back to Abraham, the "father of the Hebrew people" (Gen. 17:7 - 8). In its modern expression Judaism is also shaped by the following traditional beliefs: (1) Man is pivotal in the universe. He sees himself as partner with God in the unending process of creation. In rabbinic thought, "God needs man as much as man needs God." (2) Man is a responsible moral agent, fully accountable for his acts. He is free to shape his own destiny. (3) Human progress is possible as man realizes the great potential within him. The nature of man is basically good, or neutral, free from the encumbrance of original sin. Thus man may be optimistic and hopeful about his future. (4) "This - worldliness" is a distinguishing mark of Judaism. The Hebrew Scriptures focus more on earth and man than upon heaven and God. Hence, lengthy speculation about the afterlife and otherworldy realities has never occupied a major position in Jewish thought. (5) All of life must be regarded as sacred. Man is to seek to imitate God in sanctifying his every action. Time must be imbued with the seeds of eternity. (6) Man is to pursue peace, justice, and righteousness. Salvation is dependent upon the betterment of society through good deeds. Historically, Jews have seen the Messiah as God's anointed human representative (not a God - man) who would usher in a golden age of societal and spiritual redemption. Today, however, Reform Judaism teaches that the Messianic Age will appear when humankind collectively, by its acts, reaches a level of true enlightenment, peace, and justice. Practices Judaism has a system of law, known as Halachah, regulating civil and criminal justice, family relationships, personal ethics and manners, social responsibilities - such as help to the needy, education, and community institutions - as well as worship and other religious observances. Some laws once deemed very important, for example, laws governing the offering of sacrifice and most rules of ceremonial defilement and purification, have not been practiced since the destruction of the Second Temple in Jerusalem in 70 AD. Individual practices still widely observed include the dietary laws (Kosher); rules concerning the marital relationship, daily prayer, and study; and the recital

of many blessings, especially before and after meals. The Sabbath and festivals are observed both in the home and in the Synagogue, a unique institution for prayer and instruction that became the model for the church in Christianity and for the mosque in Islam. Traditionally observant Jews wear tefillin, or Phylacteries, on their forehead and left arm during morning prayers, and affix to their doorposts a mezuzah, a little box containing a parchment scroll inscribed with passages of the Torah that emphasize the unity of God, his providence, and the resulting duty of serving him. In accordance with biblical law, men wear a fringed shawl (tallith) during prayer. Covering the head is a widespread custom. The Jewish religious calendar, of Babylonian origin, consists of 12 lunar months, amounting to about 354 days. Six times in a 19 year cycle a 13th month is added to adjust the calendar to the solar year. The day is reckoned from sunset to sunset. The Sabbath, from sunset Friday to sunset Saturday, is observed by refraining from work and by attending a synagogue service. Friday evening is marked in the home by the lighting of a lamp or candles by the woman of the household, the recital of the kiddush (a ceremonial blessing affirming the sanctity of the day) over a cup of wine, and the blessing of children by parents. The end of the Sabbath is marked by parallel ceremonies called havdalah. Similar home ceremonies occur on the festivals. The holidays prescribed in the Torah are the two "days of awe," Rosh Hashanah (New Year) and Yom Kippur (Day of Atonement), and three joyous festivals, Passover, Shavuoth (Feast of Weeks), and the Feast of Tabernacles. Later additions are the festive occasions of Chanukah and Purim, and the fast of the Ninth of Av (Tishah be - Av), commemorating the destruction of the Temple. On the 8th day after birth, male children are circumcised as a sign of the covenant with Abraham; the boy is named during the ceremony. Girls are named at a synagogue service. At the age of 13, a boy is deemed responsible for performing the commandments (Bar Mitzvah). To mark his new status, the bar mitzvah takes part in the Bible readings during a synagogue service. (The synagogue service is sometimes popularly referred to as the bar mitzvah.) A similar ceremony for girls (bat mitzvah) is a recent innovation. Somewhat older is the confirmation ceremony for both sexes introduced by Reform Judaism; it is usually a class observance on or near Shavuoth. Judaism has characteristic, but not unparalleled, customs concerning marriage and death and mourning. The importance attached to recital of the Kaddish prayer by mourners dates from the Middle Ages. The prayer itself is much older and was originally recited as the conclusion of a sermon; it is related in thought and language to the "Lord's Prayer" of Christians. After the disasters during the First Crusade, the Jews of central and later eastern Europe introduced a memorial service on Yom Kippur and on other holidays; they also began to observe the anniversary of the death of parents. Sources: http://mb-soft.com/believe/txo/judaism.htm