(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said:
Who is wise? The one who learns from everyone, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99).
Who is mighty? The one who conquers their [evil] inclination, as it is said: “The one that is slow to anger is better than the mighty; and the one that rules their spirit than the one that takes a city” (Proverbs 16:32).
Who is rich? The one who rejoices in / accepts their lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come.
Who is the one that is honored? The one who honors their fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
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Orthodox Judaism: Emphasizes strict adherence to traditional Jewish law (Halakha) and customs. Subdivided into Modern Orthodox (integrating modern life with religious observance) and Ultra-Orthodox (strictly traditional lifestyle). Women and men have different roles in Jewish life (generally speaking); men in synagogue and women at home. The most left-wing Orthodox recently began to accept women as rabbis, although by other titles and designations.
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Conservative Judaism: Seeks to balance tradition with modernity, adhering to Jewish law while allowing for some adaptations. It interprets the law in a way that's relevant to contemporary life. (Orthodoxy does the same as well, but with more weight on tradition than contemporary concerns.) Generally egalitarian with women and men sharing all roles including clergy and leadership.
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Reform Judaism: Focuses on adapting Judaism to modern sensibilities. It places a greater emphasis on personal interpretation and social justice, often relaxing traditional practices and rituals. Fully egalitarian.
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Reconstructing Judaism: Views Judaism as a cultural and historical phenomenon that evolves over time. It emphasizes the role of the Jewish community in shaping beliefs and practices. The past has a vote, not a veto. Judaism is a civilization. Judaism is what Jews do.
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Renewal Judaism: Not really a movement, but kind of is. Emphasizes spiritual experience, creative expression, and individual connection to Judaism. Often incorporates meditation, music, and other innovative practices.
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Humanistic Judaism: Non-theistic approach that values Jewish identity, culture, and heritage without theistic beliefs. It emphasizes ethical values and personal development. Very small. Not really any kind of major impact today.
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Karaite Judaism: Began about 1000 years ago. Rejects the Talmud and rabbinic interpretations as authoritative, relying solely on the Hebrew Bible for guidance (kind of). It has a smaller following and is distinct from mainstream Rabbinic Judaism. Very small in US; mostly in Israel.
- Death Penalty
- Terminating Pregnancy
- Homosexuality
- God's "Brokeness"
(כב) וְאֶ֨ת־זָכָ֔ר לֹ֥א תִשְׁכַּ֖ב מִשְׁכְּבֵ֣י אִשָּׁ֑ה תּוֹעֵבָ֖ה הִֽוא׃
(א) יש נוהגין לומר אחר התפלה י"ג עיקרי הדת כפי שסדרם הרמב"ם ז"ל בריש פרק חלק.
(ב) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא בוֹרֵא וּמַנְהִיג לְכָל הַבְּ֒רוּאִים וְהוּא לְבַדּוֹ עָשָׂה וְעוֹשֶׂה וְיַעֲשֶׂה לְכָל הַמַּעֲשִׂים:
(ג) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא יָחִיד וְאֵין יְחִידוּת כָּמֽוֹהוּ בְּשׁוּם פָּנִים וְהוּא לְבַדּוֹ אֱלֺקֵֽינוּ הָיָה הֹוֶה וְיִהְיֶה:
(ד) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ אֵינוֹ גוּף וְלֺא יַשִּׂיגֽוּהוּ מַשִּׂיגֵי הַגּוּף וְאֵין לוֹ שׁוּם דִּמְיוֹן כְּלָל:
(ה) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ הוּא רִאשׁוֹן וְהוּא אַחֲרוֹן:
(ו) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ לוֹ לְבַדּוֹ רָאוּי לְהִתְפַּלֵּל וְאֵין לְזוּלָתוֹ רָאוּי לְהִתְפַּלֵּל:
(ז) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁכָּל דִּבְ֒רֵי נְבִיאִים אֱמֶת:
(ח) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁנְּ֒בוּאַת משֶׁה רַבֵּֽנוּ עָלָיו הַשָּׁלוֹם הָיְ֒תָה אֲמִתִּית וְשֶׁהוּא הָיָה אָב לַנְּ֒בִיאִים לַקּוֹדְ֒מִים לְפָנָיו וְלַבָּאִים אַחֲרָיו:
(ט) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁכָּל הַתּוֹרָה הַמְּ֒צוּיָה עַתָּה בְיָדֵֽינוּ הִיא הַנְּ֒תוּנָה לְמשֶׁה רַבֵּֽנוּ עָלָיו הַשָּׁלוֹם:
(י) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁזֹּאת הַתּוֹרָה לֺא תְהֵא מֻחְלֶֽפֶת וְלֺא תְהֵא תוֹרָה אַחֶֽרֶת מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ:
(יא) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ יוֹדֵֽעַ כָּל מַעֲשֵׂה בְנֵי אָדָם וְכָל מַחְשְׁ֒בוֹתָם שֶׁנֶּאֱמַר הַיֹּצֵר יַֽחַד לִבָּם הַמֵּבִין אֶל כָּל מַעֲשֵׂיהֶם:
(יב) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁהַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ גּוֹמֵל טוֹב לְשׁוֹמְ֒רֵי מִצְוֹתָיו וּמַעֲנִישׁ לְעוֹבְ֒רֵי מִצְוֹתָיו:
(יג) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה בְּבִיאַת הַמָּשִֽׁיחַ וְאַף עַל פִּי שֶׁיִּתְמַהְמֵֽהַּ עִם כָּל זֶה אֲחַכֶּה לּוֹ בְּכָל יוֹם שֶׁיָּבוֹא:
(יד) אֲנִי מַאֲמִין בֶּאֱמוּנָה שְׁלֵמָה שֶׁתִּהְיֶה תְּחִיַּת הַמֵּתִים בְּעֵת שֶׁיַּעֲלֶה רָצוֹן מֵאֵת הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ וְיִתְעַלֶּה זִכְרוֹ לָעַד וּלְ֒נֵֽצַח נְצָחִים:
(טו) לִישׁוּעָתְ֒ךָ קִוִּיתִי ה', קִוִּיתִי ה' לִישׁוּעָתְ֒ךָ, ה' לִישׁוּעָתְ֒ךָ קִוִּיתִי: לְפֻרְקָנָךְ סַבְּ֒רִית ה', סַבְּ֒רִית ה' לְפֻרְקָנָךְ, ה' לְפֻרְקָנָךְ סַבָּרִית:
(1) Many great medieval scholars formulated articles of faith, among them Rav Saadya Gaon, Rav Yehuda Halevi, Rabbeinu Bachya. Maimonides, the foremost of them all, formulated thirteen principles that have attained wide recognition and enduring fame.1In a fascinating work, Rosh Amana, Don Isaac Abarbanel enumerates all the attacks on each and all of Maimonides’ principles, adding his own incisive questions to those of his predecessors, and then proceeds to vindicate Maimonides’ principles, and their precise formulation.
The thirteen principles fall into three groups:
- The first five declare the existence of God as the Creator, One, incorporeal, eternal and alone worthy of man's worship.
- The next four deal with the Divine revelation of the Torah, the authenticity of prophecy, particularly that of Moses, and the immutability of the Torah.
- The last four deal with God in history, reward and punishment, belief in the coming of Messiah, and the resurrection of the dead.
1. I believe with complete faith that the Creator, blessed is His Name, is the Creator and Guide of all created things, and He alone has made, does make, and will make all things.
2. I believe with complete faith that the Creator, blessed is His Name, is unique, and there is no uniqueness like His in any manner; and that He alone is our God, Who was, is, and will ever be.
3. I believe with complete faith that the Creator, blessed is God's Name, is not corporeal, and that God is beyond all corporeal concepts, and there is nothing at all comparable to God.
4. I believe with complete faith that the Creator, blessed is God's Name, is First and Last.
5. I believe with complete faith that the Creator, blessed is God's Name, is the only One to Whom it is proper to pray, and to no being beside God is it proper to pray.
6. I believe with complete faith that all the words of the prophets are true.
7. I believe with complete faith that the prophecy of our teacher, Moses, may he rest in peace, was true, and that he was the father of all prophets, —of those who preceded him, and of those who followed him.
8. I believe with complete faith that the entire Torah which is now in our possession, is the very one that was given to our teacher Moses, may he rest in peace.
9. I believe with complete faith that this Torah will not be exchanged, and that no additional Torah [will be given] by the Creator, blessed is God's Name.
10. I believe with complete faith that the Creator, blessed is God's Name, knows all the deeds of humanity and all their thoughts, as it is said, (Psalms 33:15) The One Who forms all their hearts as one, Who comprehends all their deeds.
11. I believe with complete faith that the Creator, blessed is God's Name, rewards those who keep God's commandments, and punishes those who transgress God's commandments.
12. I believe with complete faith in the coming of the Messiah and even though he may tarry, nevertheless, I yearn every day for their coming.
13. I believe with complete faith that there will be a resurrection of the dead at a time that pleases the Creator, blessed is God's Name, and God's Name will be exalted forever and to all eternity.