ani meamin

Ani Ani MeaminMeamin

I BelieveI Believe

Dr. Richard Dr. Richard EloferElofer

Articles of Faith in JudaismArticles of Faith in Judaism

In the same sense as Christianity or Islam, In the same sense as Christianity or Islam, Judaism can not be credited with the Judaism can not be credited with the possession of Articles of Faith.possession of Articles of Faith.

Many attempts have indeed been made at Many attempts have indeed been made at systematizing and reducing to a fixed systematizing and reducing to a fixed phraseology and sequence the contents phraseology and sequence the contents Of the Jewish religion. But these have Of the Jewish religion. But these have always lacked the one essential element: always lacked the one essential element: authoritative sanction on the part of a authoritative sanction on the part of a supreme ecclesiastical body.supreme ecclesiastical body.

Philo of AlexandriaPhilo of Alexandria’’s attempts attempt

• The first to make the attempt The first to make the attempt to formulate them was Philo of to formulate them was Philo of Alexandria. In his work "De Alexandria. In his work "De Mundi Opificio," lxi., Philo Mundi Opificio," lxi., Philo enumerates five articles as enumerates five articles as embracing the main believes of embracing the main believes of the Jewish faith.the Jewish faith.

Philo of AlexandriaPhilo of Alexandria’’s 5 articless 5 articles

1.1. God exists and rules; God exists and rules;

2.2. God is one; God is one;

3.3. The world was created; The world was created;

4.4. Creation is one; Creation is one;

5.5. God's providence rules God's providence rules Creation.Creation.

Rabbis reaction to Rabbis reaction to PhiloPhilo’’s 5 articless 5 articles

• "But among the Tannaim and "But among the Tannaim and Amoraim [rabbis of the Mishna and Amoraim [rabbis of the Mishna and Talmud] this example of Philo Talmud] this example of Philo found no followers, because they found no followers, because they were no believes about the were no believes about the resurrection and the divine origin resurrection and the divine origin of the Torah.of the Torah.

MaimonidesMaimonides’’ 13 principles 13 principles

• The 13 Principles of Faith is the most The 13 Principles of Faith is the most well known Jewish creed; it was well known Jewish creed; it was formulated by Rabbi Moses ben formulated by Rabbi Moses ben Maimon, better known as Maimonides, Maimon, better known as Maimonides, or Rambam (1135-1204 CE). These or Rambam (1135-1204 CE). These principles were controversial when first principles were controversial when first proposed, and they were not accepted proposed, and they were not accepted by most of the Jewish community for the by most of the Jewish community for the next few centuries.next few centuries.

AniAni’’ Meamin Meamin

• Over time two poetic restatements of these Over time two poetic restatements of these principles (Ani Ma'amim and Yigdal) became principles (Ani Ma'amim and Yigdal) became canonized in the siddur, and these principles canonized in the siddur, and these principles eventually became widely held. eventually became widely held.

• Today most of the Orthodox Jewish community Today most of the Orthodox Jewish community holds these beliefs to be obligatory. However, holds these beliefs to be obligatory. However, "even a cursory examination of Jewish "even a cursory examination of Jewish literature shows that Maimonides' principles literature shows that Maimonides' principles were never regarded as the last word in Jewish were never regarded as the last word in Jewish theology."theology."

1. I believe that God creates and guides1. I believe that God creates and guidesall creatures, and that God alone made, all creatures, and that God alone made,

makes and will make everything.makes and will make everything.

Judaism affirms theism as the basis for Judaism affirms theism as the basis for religion, as does Islam and religion, as does Islam and Christianity. Beyond merely teaching Christianity. Beyond merely teaching that a god exists - which rules out that a god exists - which rules out atheism and agnosticism - Judaism atheism and agnosticism - Judaism specifically notes that only one god specifically notes that only one god exists, thereby ruling out polytheism.exists, thereby ruling out polytheism.

1. I believe that God…1. I believe that God…

• God is posited as a creator and a source of God is posited as a creator and a source of morality, and has the power to intervene in morality, and has the power to intervene in the world in some fashion. The term 'God' the world in some fashion. The term 'God' thus corresponds to an actual ontological thus corresponds to an actual ontological reality, and is not merely a projection of reality, and is not merely a projection of the human psyche. Maimonides writes the human psyche. Maimonides writes "There is a Being, perfect in every possible "There is a Being, perfect in every possible way, who is the ultimate cause of all way, who is the ultimate cause of all existence. All existence depends on God existence. All existence depends on God and is derived from God."and is derived from God."

1. I believe that God…1. I believe that God…

• This is accepted by Orthodox, This is accepted by Orthodox, Conservative, most Conservative, most Reform and some Reform and some Reconstructionist Jews.Reconstructionist Jews.

2. I believe that God is one and that there is no 2. I believe that God is one and that there is no unity that is in any way like God's. He alone is our unity that is in any way like God's. He alone is our

God, Who is, Who was and Who always will be.God, Who is, Who was and Who always will be.

• Maimonides explains Maimonides explains "If one even "If one even allows himself to think that there is allows himself to think that there is another deity other than God, than another deity other than God, than he violates the commandment "You he violates the commandment "You shall have no other gods before me".shall have no other gods before me".

• This is accepted by Orthodox, This is accepted by Orthodox, Conservative, Reform and many Conservative, Reform and many Reconstructionist Jews.Reconstructionist Jews.

3. I believe that God is not physical and is 3. I believe that God is not physical and is not affected by physical phenomenon,not affected by physical phenomenon,

and that there is no comparison and that there is no comparison to God whatsoever.to God whatsoever.

Maimonides explains Maimonides explains "In many "In many places our holy scriptures do places our holy scriptures do speak of God in physical terms. speak of God in physical terms. Thus we find concepts such as Thus we find concepts such as walking, standing, sitting and walking, standing, sitting and speaking used in relation to God. speaking used in relation to God.

3. I believe that God is not 3. I believe that God is not physical…physical…

In all these cases, though, scripture is In all these cases, though, scripture is only speaking metaphorically. In the only speaking metaphorically. In the Talmud our sages teach us that "The Talmud our sages teach us that "The Torah speaks in the language of man"Torah speaks in the language of man" (Berachot, 31b).(Berachot, 31b).

This principle is accepted by all This principle is accepted by all denominations.denominations.

4. I believe that God 4. I believe that God is the very first is the very first

and the very last.and the very last.

Maimonides explains Maimonides explains "The fourth principle "The fourth principle involves the absolute eternity of the One. involves the absolute eternity of the One. Nothing else shares God's eternal quality. Nothing else shares God's eternal quality. This is discussed many times in Scripture, This is discussed many times in Scripture, and the Torah teaches it to us when it and the Torah teaches it to us when it says "The Eternal God is a refuge"says "The Eternal God is a refuge" (Deuteronomy 33:27).(Deuteronomy 33:27).

This principle is accepted by all This principle is accepted by all denominations.denominations.

5. I believe that to God alone 5. I believe that to God alone is it proper to pray and it is not is it proper to pray and it is not

proper to pray to any other.proper to pray to any other.

Maimonides writes Maimonides writes "God is the only one "God is the only one we may serve and praise… We many we may serve and praise… We many not act in this way toward anything not act in this way toward anything beneath God, whether it be an angel, a beneath God, whether it be an angel, a star, or one of the elements… There star, or one of the elements… There are no intermediaries between us and are no intermediaries between us and God. All our prayers should be directed God. All our prayers should be directed towards God; nothing else should even towards God; nothing else should even be considered. be considered. …/……/…

5. I believe that to God alone 5. I believe that to God alone is it proper to pray…is it proper to pray…

• Jewish law requires the worshiper to be aware Jewish law requires the worshiper to be aware that it is God being addressed, to "know that it is God being addressed, to "know before Whom you are standing"before Whom you are standing" (Berakhot, (Berakhot, 28b). 28b).

• Merely reading from a prayer book, Merely reading from a prayer book, appreciating the beauty of the poetry, or appreciating the beauty of the poetry, or meditating on some words, does not by itself meditating on some words, does not by itself constitute Jewish prayer. To transform reading constitute Jewish prayer. To transform reading into praying, there must at least be a sense of into praying, there must at least be a sense of standing in the presence of God and the intent standing in the presence of God and the intent to fulfill at least one of God's commandments.to fulfill at least one of God's commandments.

Prayer with Kavanah (intention)Prayer with Kavanah (intention)

The Hebrew word for such intent is kavanah. The Hebrew word for such intent is kavanah. The Talmud teaches that the minimal level of The Talmud teaches that the minimal level of

kavanah required is that kavanah required is that "one who prays "one who prays must direct one's heart towards heaven"must direct one's heart towards heaven" (Berakhot, 31a). (Berakhot, 31a).

The next higher level of kavanah is to know The next higher level of kavanah is to know and understand fully the meanings of the and understand fully the meanings of the prayers. prayers.

The level following that is to free one's mind The level following that is to free one's mind of all extraneous and interfering thoughts. of all extraneous and interfering thoughts.

Prayer with KavanahPrayer with Kavanah

At the highest level, kavanah means to think At the highest level, kavanah means to think about the deeper meaning of what one is about the deeper meaning of what one is saying and praying with extraordinary saying and praying with extraordinary devotion. devotion.

Should circumstances make it necessary for Should circumstances make it necessary for a person to choose between saying more a person to choose between saying more prayers without kavanah or saying fewer prayers without kavanah or saying fewer prayers with kavanah, the fewer are prayers with kavanah, the fewer are preferred. (Orah Hayim 1:4)preferred. (Orah Hayim 1:4)

This principle is accepted by Orthodox, This principle is accepted by Orthodox, Conservative and most Reform Jews.Conservative and most Reform Jews.

5. I believe that to God alone 5. I believe that to God alone is it proper to pray…is it proper to pray…

• In contrast, most Reconstructionist In contrast, most Reconstructionist and some Reform Jews have and some Reform Jews have redefined the word prayer. Instead redefined the word prayer. Instead of believing in a personal God, the of believing in a personal God, the word 'God' is redefined as a word 'God' is redefined as a natural process or a philosophical natural process or a philosophical idea, not an ontological reality.idea, not an ontological reality.

Chassidic prayers?Chassidic prayers?

• In a direct contradiction of Maimonides' In a direct contradiction of Maimonides' fifth principle many Chassidic Jews pray fifth principle many Chassidic Jews pray to their deceased Rebbes, asking them to their deceased Rebbes, asking them to intercede on their behalf. They argue to intercede on their behalf. They argue that they are only asking the souls of the that they are only asking the souls of the dead to act as intermediaries between dead to act as intermediaries between them and God, but this is precisely what them and God, but this is precisely what Maimonides attacks as heresy.Maimonides attacks as heresy.

6. I believe that all the words6. I believe that all the wordsof the prophets are true.of the prophets are true.

Maimonides explains Maimonides explains "We must realize "We must realize that there exist human beings who that there exist human beings who have such lofty qualities and achieve have such lofty qualities and achieve such great perfection that their souls such great perfection that their souls become prepared to receive pure become prepared to receive pure spiritual wisdom. Their human spiritual wisdom. Their human wisdom can then become bound up wisdom can then become bound up with Creative Mind of God and with Creative Mind of God and receive an inspired emanation from it. receive an inspired emanation from it.

…/……/…

6. I believe that all the words of 6. I believe that all the words of the prophets are true.the prophets are true.

This is prophecy, and those people who This is prophecy, and those people who achieve it are prophets.achieve it are prophets.””

"All prophets have one thing in common. "All prophets have one thing in common. They all see their prophecy only in a They all see their prophecy only in a dream, a vision or a trance. This is what dream, a vision or a trance. This is what the Torah means when it says "If there be the Torah means when it says "If there be a prophet among you, then I, God, will a prophet among you, then I, God, will make Myself known to him in a vision - I make Myself known to him in a vision - I will speak to him in a dream."will speak to him in a dream." (Numbers (Numbers 12:6)12:6)

This principle is accepted by This principle is accepted by Orthodox, Conservative, Orthodox, Conservative, most Reform Jews, and most Reform Jews, and some Reconstructionists some Reconstructionists Jews.Jews.

6. I believe that all the words6. I believe that all the wordsof the prophets are true.of the prophets are true.

7. I believe that the prophecy of Moses was true, 7. I believe that the prophecy of Moses was true, and that he was the chief of all prophets, both and that he was the chief of all prophets, both

those before him and those after him.those before him and those after him.

Maimonides explains Maimonides explains "Moses was "Moses was superior to all prophets, whether they superior to all prophets, whether they preceded him or arose afterwards. preceded him or arose afterwards. Moses attained the highest possible Moses attained the highest possible human level. He perceived God to a human level. He perceived God to a degree surpassing every human that degree surpassing every human that ever existed…ever existed…

7. I believe that the prophecy of 7. I believe that the prophecy of Moses…Moses…

God spoke to all other prophets through God spoke to all other prophets through an intermediary. Moses alone did not an intermediary. Moses alone did not need this; this is what the Torah means need this; this is what the Torah means when God says "Mouth to mouth, I will when God says "Mouth to mouth, I will speak to him.speak to him.””

This principle is accepted by Orthodox This principle is accepted by Orthodox and Conservative Jews. However, this and Conservative Jews. However, this does not imply that the text of the does not imply that the text of the Torah should be understood literally.Torah should be understood literally.

7. I believe that the prophecy 7. I believe that the prophecy of Moses…of Moses…

The rabbinic tradition maintains that God The rabbinic tradition maintains that God conveyed not only the words of the Torah, conveyed not only the words of the Torah, but the meaning of the Torah. God gave but the meaning of the Torah. God gave rules as to how the laws were to be rules as to how the laws were to be understood and implemented, and these understood and implemented, and these were passed down as an oral tradition. were passed down as an oral tradition.

This oral law ultimately was written down This oral law ultimately was written down almost 2,000 years later in the Mishna almost 2,000 years later in the Mishna and the two Talmuds.and the two Talmuds.


• The founders of Reform Judaism replaced this The founders of Reform Judaism replaced this principle with its opposite principle with its opposite - the theory of Progressive Revelation. - the theory of Progressive Revelation.

• For Reform Jews, the prophecy of Moses was not For Reform Jews, the prophecy of Moses was not the highest degree of prophecy; rather it was the highest degree of prophecy; rather it was the first in a long chain of progressive the first in a long chain of progressive revelations in which mankind gradually began to revelations in which mankind gradually began to understand the will of God better and better. As understand the will of God better and better. As such, the laws of Moses are no longer binding, such, the laws of Moses are no longer binding, and it is today's generation that must assess and it is today's generation that must assess what God wants of them.what God wants of them.


• This principle is also rejected This principle is also rejected by most Reconstructionists, by most Reconstructionists, but for a different reason; but for a different reason; most think that God is not a most think that God is not a being with a will; thus no will being with a will; thus no will can be revealed.can be revealed.

8. I believe that the entire Torah now in 8. I believe that the entire Torah now in our hands is the same one that was our hands is the same one that was

given to Moses our teacher.given to Moses our teacher.

Maimonides explains Maimonides explains "We do not know "We do not know exactly how the Torah was transmitted exactly how the Torah was transmitted to Moses. But when it was to Moses. But when it was transmitted, Moses merely wrote it transmitted, Moses merely wrote it down like a secretary taking down like a secretary taking dictation… Thus every verse in the dictation… Thus every verse in the Torah is equally holy, as they all Torah is equally holy, as they all originate from God, and are all part of originate from God, and are all part of God's Torah, which is perfect, holy God's Torah, which is perfect, holy and true…and true…

8. I believe that the entire 8. I believe that the entire Torah…Torah…

The person who says that some passages The person who says that some passages were written by Moses of his own accord were written by Moses of his own accord is considered by our prophets and sages to is considered by our prophets and sages to be the worst sort of nonbeliever, and a be the worst sort of nonbeliever, and a perverter of the Torah… Such a person is perverter of the Torah… Such a person is in the category of those who say "The in the category of those who say "The Torah is not in heavenTorah is not in heaven””… Regarding such a … Regarding such a person the Torah says "He has despised person the Torah says "He has despised the word of God, his soul shall be utterly the word of God, his soul shall be utterly cut off."cut off." (Numbers 15:31) (Numbers 15:31)


Maimonides writes that to a lesser degree, this Maimonides writes that to a lesser degree, this principle also covers the Oral, as well as the principle also covers the Oral, as well as the Written Torah. This includes the Mishna, Written Torah. This includes the Mishna, early halakhic Midrashim, and the two early halakhic Midrashim, and the two Talmuds. Talmuds.

Jews, of course, are not supposed to believe Jews, of course, are not supposed to believe that every word or rule in these works came that every word or rule in these works came directly from God. However, Maimonides says directly from God. However, Maimonides says that Jews have to believe that all this material that Jews have to believe that all this material is nevertheless directly based on the law that is nevertheless directly based on the law that God disclosed to Moses. God disclosed to Moses.


• Maimonides explains Maimonides explains "One who does "One who does not believe in the Oral Torah...is not believe in the Oral Torah...is counted as an apikores (heretic). counted as an apikores (heretic). However, this is only true when one However, this is only true when one denies the Oral Torah on the basis of denies the Oral Torah on the basis of his owns thoughts and opinions... this his owns thoughts and opinions... this does not include the children of those does not include the children of those who go astray or their descendants."who go astray or their descendants."


No modern Jewish denomination No modern Jewish denomination totally accepts this principle. totally accepts this principle. Orthodox Jews recognize that over Orthodox Jews recognize that over the millennia, many scribal errors the millennia, many scribal errors have crept into the Torah's text. The have crept into the Torah's text. The Masoretes (7th to 10th centuries CE) Masoretes (7th to 10th centuries CE) compared all extant variations and compared all extant variations and attempted to create a definitive text.attempted to create a definitive text.


In general, though, Orthodox In general, though, Orthodox Jews view the Written and Jews view the Written and Oral Torah as virtually the Oral Torah as virtually the same that Moses taught, for same that Moses taught, for all practical purposes.all practical purposes.

Due to advances in biblical scholarship, and Due to advances in biblical scholarship, and archeological and linguistic research, all archeological and linguistic research, all non-Orthodox Jews reject this principle non-Orthodox Jews reject this principle outright. Instead, they accept that the outright. Instead, they accept that the core of the Oral and Written Torah may core of the Oral and Written Torah may come from the Moses, but that the come from the Moses, but that the document that we have today has been document that we have today has been edited together from several documents.edited together from several documents.



• Conservative Jews tend to Conservative Jews tend to believe that much of the Oral believe that much of the Oral law is divinely inspired, while law is divinely inspired, while Reform and Reconstructionist Reform and Reconstructionist Jews tend to view all of the Oral Jews tend to view all of the Oral law as an entirely human law as an entirely human creation.creation.

9. I believe that the Torah will not be 9. I believe that the Torah will not be changed nor will there be another changed nor will there be another

Torah from God.Torah from God.

Maimonides explains Maimonides explains "If any prophet comes to "If any prophet comes to alter the Torah, we immediately know that he alter the Torah, we immediately know that he is a false prophet. It does not matter whether is a false prophet. It does not matter whether he is Jewish or gentile, or how many signs he is Jewish or gentile, or how many signs and miracles he performs. If he says that God and miracles he performs. If he says that God sent him to add or subtract a sent him to add or subtract a commandment... he is a false prophet. The commandment... he is a false prophet. The same is true if he teaches that the same is true if he teaches that the commandments were only given for a limited commandments were only given for a limited time and not forever.time and not forever.

9. I believe that the Torah will 9. I believe that the Torah will not be changed…not be changed…

This principle is accepted by Orthodox and This principle is accepted by Orthodox and Conservative Jews, as long as one Conservative Jews, as long as one understands that this claim is understands that this claim is understood within the system of the dual understood within the system of the dual Torah, the written and the oral law. Torah, the written and the oral law.

In contrast, Reform Jews state instead that In contrast, Reform Jews state instead that Revelation is progressive, thus Jews are Revelation is progressive, thus Jews are not bound by the understanding of not bound by the understanding of Revelation that came from the Written or Revelation that came from the Written or Oral Torah. Oral Torah.

9. I believe that the Torah will 9. I believe that the Torah will not be changed…not be changed…

• The early Reformers, as well as modern day The early Reformers, as well as modern day prominent Reform theologians teach that prominent Reform theologians teach that the laws of the Torah and Talmud are no the laws of the Torah and Talmud are no longer binding; Instead, each Jews is longer binding; Instead, each Jews is empowered to interpret the word of God, empowered to interpret the word of God, and this interpretation literally creates new and this interpretation literally creates new and separate commandments for each and separate commandments for each person. person.

• Reconstructionists dismissed the idea of Reconstructionists dismissed the idea of mitzvoth.mitzvoth.

10. I believe that God knows all the 10. I believe that God knows all the deeds of human beings and their deeds of human beings and their

thoughtsthoughts

Maimonides explains Maimonides explains "The tenth principle is "The tenth principle is that God knows all that men do, and never that God knows all that men do, and never turns His eyes away from them. It denies turns His eyes away from them. It denies the opinion of those who say "God has the opinion of those who say "God has abandoned His world".abandoned His world".

This principle is accepted by Orthodox, This principle is accepted by Orthodox, Conservative and most Reform Jews. Conservative and most Reform Jews.

It is rejected by some Reform and most It is rejected by some Reform and most Reconstructionist Jews.Reconstructionist Jews.

11. I believe that God rewards with good those 11. I believe that God rewards with good those who observe his commandments, and punishes who observe his commandments, and punishes

those who violate His commandments.those who violate His commandments.

This is an extreme cases where the This is an extreme cases where the Ani Ma'amim states precisely the Ani Ma'amim states precisely the opposite of what Maimonides opposite of what Maimonides actually wrote; Maimonides claimed actually wrote; Maimonides claimed that only fools and children would that only fools and children would believe that God rewarded or believe that God rewarded or punished people, and that no such punished people, and that no such rewards or punishments exist.rewards or punishments exist.

11. I believe that God rewards 11. I believe that God rewards with good…with good…

Maimonides believed that the only Maimonides believed that the only possible reward was that if a person possible reward was that if a person perfected his intellect to the highest perfected his intellect to the highest degree, then the part of his intellect that degree, then the part of his intellect that connected to God, the active intellect, connected to God, the active intellect, would be immortalized. This position, would be immortalized. This position, obviously, bears no relationship to the obviously, bears no relationship to the popular understanding of divine reward popular understanding of divine reward and punishment.and punishment.

11. I believe that God rewards 11. I believe that God rewards with good…with good…

The common understanding of this The common understanding of this principle — which is totally against principle — which is totally against Maimonides' own words — is Maimonides' own words — is accepted by many Orthodox, accepted by many Orthodox, Conservative and Reform Jews, and is Conservative and Reform Jews, and is generally rejected by generally rejected by Reconstructionists (whose views on Reconstructionists (whose views on this issue are more similar to this issue are more similar to maimonides than those of the maimonides than those of the Orthodox.)Orthodox.)

12. I believe in the coming of the Messiah 12. I believe in the coming of the Messiah and even though he may delay, and even though he may delay,

nevertheless I anticipate every daynevertheless I anticipate every daythat he will come.that he will come.

Maimonides explains Maimonides explains "We believe "We believe that the Messiah will be greater that the Messiah will be greater than any other king or ruler than any other king or ruler that has ever lives… One who that has ever lives… One who doubts this denies the Torah doubts this denies the Torah itself.itself.

Jewish idea of the MessiahJewish idea of the Messiah

• "The Messianic age is when the Jews will "The Messianic age is when the Jews will regain their independence and all return to regain their independence and all return to the land of Israel. The Messiah will be a the land of Israel. The Messiah will be a very great king, he will achieve great very great king, he will achieve great fame, and his reputation among the gentile fame, and his reputation among the gentile nations will be even greater than that of nations will be even greater than that of King Solomon. His great righteousness and King Solomon. His great righteousness and the wonders that he will bring about will the wonders that he will bring about will cause all peoples to make peace with him cause all peoples to make peace with him and all lands to serve him…and all lands to serve him…


Nothing will change in the Messianic age, Nothing will change in the Messianic age, however, except that Jews will regain their however, except that Jews will regain their independence. Rich and poor, strong and independence. Rich and poor, strong and weak, will still exist. However it will be weak, will still exist. However it will be very easy for people to make a living, and very easy for people to make a living, and with very little effort they will be able to with very little effort they will be able to accomplish very much… it will be a time accomplish very much… it will be a time when the number of wise men will when the number of wise men will increase… war shall not exist, and nation increase… war shall not exist, and nation shall no longer lift up sword against shall no longer lift up sword against nation…nation…


The Messianic age will be highlighted by The Messianic age will be highlighted by a community of the righteous and a community of the righteous and dominated by goodness and wisdom. It dominated by goodness and wisdom. It will be ruled by the Messiah, a will be ruled by the Messiah, a righteous and honest king, outstanding righteous and honest king, outstanding in wisdom, and close to God. Do not in wisdom, and close to God. Do not think that the ways of the world or the think that the ways of the world or the laws of nature will change, this is not laws of nature will change, this is not true. true.


The world will continue as it is. The prophet The world will continue as it is. The prophet Isaiah predicted "The wolf shall live with Isaiah predicted "The wolf shall live with the sheep, the leopard shall lie down with the sheep, the leopard shall lie down with the kid." This, however, is merely allegory, the kid." This, however, is merely allegory, meaning that the Jews will live safely, meaning that the Jews will live safely, even with the formerly wicked nations. All even with the formerly wicked nations. All nations will return to the true religion: nations will return to the true religion: monotheism, although not necessarily monotheism, although not necessarily Judaism, and will no longer steal or Judaism, and will no longer steal or oppress.oppress.


Note that all prophecies regarding the Messiah Note that all prophecies regarding the Messiah are allegorical - Only in the Messianic age are allegorical - Only in the Messianic age will we know the meaning of each allegory will we know the meaning of each allegory and what it comes to teach us. Our sages and and what it comes to teach us. Our sages and prophets did not long for the Messianic age in prophets did not long for the Messianic age in order that they might rule the world and order that they might rule the world and dominate the gentiles… the only thing they dominate the gentiles… the only thing they wanted was to be free for Jews to involve wanted was to be free for Jews to involve themselves with the Torah and its wisdom."themselves with the Torah and its wisdom."

12. I believe in the coming of 12. I believe in the coming of the Messiah…the Messiah…

• This principle is accepted by This principle is accepted by Orthodox Jews. Conservative Jews Orthodox Jews. Conservative Jews vary in their beliefs, some vary in their beliefs, some affirming a personal messiah, affirming a personal messiah, while others affirm a messianic while others affirm a messianic era. era.

Emet Ve-EmunahEmet Ve-Emunah


• The Conservative movement's statement of The Conservative movement's statement of principles, notes: We do not know when principles, notes: We do not know when the Messiah will come, nor whether he will the Messiah will come, nor whether he will be a charismatic human figure or is a be a charismatic human figure or is a symbol of the redemption of humankind symbol of the redemption of humankind from the evils of the world. Through the from the evils of the world. Through the doctrine of a Messianic figure, Judaism doctrine of a Messianic figure, Judaism teaches us that every individual human teaches us that every individual human being must live as if he or she, individually, being must live as if he or she, individually, has the responsibility to bring about the has the responsibility to bring about the messianic age.messianic age.


Reform Jews generally concur with this latter Reform Jews generally concur with this latter position; they are more likely to believe in a position; they are more likely to believe in a messianic era than a personal messiah. messianic era than a personal messiah.

Reconstructionist Jews reject the idea that Reconstructionist Jews reject the idea that God can send a personal messiah or bring God can send a personal messiah or bring about a messianic age, but they do teach about a messianic age, but they do teach that man can use the power or process that man can use the power or process termed God to help bring about such a termed God to help bring about such a world.world.

13. I believe that there will be 13. I believe that there will be a resurrection of the dead whenevera resurrection of the dead whenever

the wish emanates from Godthe wish emanates from God..

Maimonides wrote much on this Maimonides wrote much on this topic, but in most cases he wrote topic, but in most cases he wrote about the immortality of the soul for about the immortality of the soul for people of perfected intellect; his people of perfected intellect; his writings were not about any writings were not about any resurrection of dead bodies. This resurrection of dead bodies. This prompted hostile criticism from the prompted hostile criticism from the rabbis of his day.rabbis of his day.

13. I believe that there will be 13. I believe that there will be a resurrection…a resurrection…

• Rabbinic works usually refer to this Rabbinic works usually refer to this afterlife as "afterlife as "Olam HabaOlam Haba" (the world to " (the world to come). Note that some books use this come). Note that some books use this phrase to refer to the messianic era, a phrase to refer to the messianic era, a physical realm right here on Earth; in other physical realm right here on Earth; in other works this phrase refers to a purely works this phrase refers to a purely spiritual realm. It was during Maimonides's spiritual realm. It was during Maimonides's lifetime, that this lack of agreement flared lifetime, that this lack of agreement flared into a full blown theological dispute, with into a full blown theological dispute, with Maimonides himself charged as being a Maimonides himself charged as being a heretic by many Jewish leaders.heretic by many Jewish leaders.

13. I believe that there will be a 13. I believe that there will be a resurrection…resurrection…

• Some Jews at this time taught that Judaism did Some Jews at this time taught that Judaism did not require a belief in the physical resurrection not require a belief in the physical resurrection of the dead, as the afterlife would be a purely of the dead, as the afterlife would be a purely spiritual realm. They used Maimonides' works spiritual realm. They used Maimonides' works on this subject to back up their position. In on this subject to back up their position. In return, their opponents claimed that this was return, their opponents claimed that this was outright heresy; for them the afterlife was outright heresy; for them the afterlife was right here on Earth, where God would raise right here on Earth, where God would raise dead bodies from the grave so that the dead bodies from the grave so that the resurrected could live eternally.resurrected could live eternally.

ani meamin

Documents

rules god

term god

jewish faith

maimonides principles

principles of faith

jewish religion

jewish theology

orthodox jewish community