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[[Image:StarofDavid.gif|right|thumb|The Star of David, a symbol of Judaism]]

[[Image:StarofDavid.gif|right|thumb|The Star of David, a symbol of Judaism]]

'''Judaism''' was the first [[monotheistic religion]], dating back to around 2000 BC. Like [[Christianity]] and [[Islam]], Judaism is an [[Abrahamic faith]], tracing its origins to [[Abraham]]. Judaism was the first of the Abrahamic faiths.  The core of the Judaism as it exists today took shape from a later time period when [[Moses]] led the Hebrews from Egypt and climbed Sinai, bringing back the [[Ten Commandments]].  

'''Judaism''' was the first [[monotheistic religion]], dating back to around 2000 BC. Like [[Christianity]] and [[Islam]], Judaism is an [[Abrahamic faith]], tracing its origins to [[Abraham]]. Judaism was the first of the Abrahamic faiths.  The core of the Judaism as it exists today took shape from a later time period when [[Moses]] led the [[Hebrews]] from [[Egypt]] and climbed [[Mount Sinai]], bringing back the [[Ten Commandments]].  

The five books of Moses (the [[Torah]]) are generally considered to be the core of the Jewish Scripture, and are supplemented by the works of the prophets and other writings which Christians call the [[Old Testament]]. The [[Talmud]] is considered of Jews to contain traditions dating back to Moses himself, yet the Talmud also contains discussion by rabbis involving extensive disagreement and lively discussion, over interpretation of these traditions.  The Talmud is not part of the [[Bible]] and the degree to which the Talmud itself is considered to be inspired varies across Judaism, with the [[Orthodox Judaism|Orthodox]] generally giving it the most weight.

The five books of Moses (the [[Torah]]) are generally considered to be the core of the Jewish Scripture, and are supplemented by the works of the prophets and other writings which Christians call the [[Old Testament]]. The [[Talmud]] is another ancient Jewish writing considered by some Jews to contain traditions dating back to Moses himself, yet the Talmud also contains discussion by rabbis involving extensive disagreement and lively discussion, over interpretation of these traditions.  The Talmud is not part of the [[Bible]] and the degree to which the Talmud itself is considered to be inspired varies across Judaism, with the [[Orthodox Judaism|Orthodox]] generally giving it the most weight.

[[Jesus]] was one of many Jewish teachers who disagreed with the Jewish authorities during his lifetime. He founded a new school of thought, which flourished even after his death and eventually became [[Christianity]]. Christians consider him to be the [[Messiah]] and even consider him to be the [[Son of God]]. Jews on the other hand, do not believe Jesus is either the messiah nor God's son. Other than those agreements amongst Jews concerning Jesus, Jewish views of Jesus vary greatly.   

[[Jesus]] was one of many Jewish teachers who disagreed with the Jewish authorities during his lifetime. He founded a new school of thought, which flourished even after his death and eventually became [[Christianity]]. Christians consider him to be the [[Messiah]] and even consider him to be the [[Son of God]]. Jews on the other hand, do not believe Jesus is either the messiah nor God's son. Other than those agreements amongst Jews concerning Jesus, Jewish views of Jesus vary greatly.   

Though the connection of Jamnia and Protestantism is little known, it is a real one and one that exerted much influence on the developing Protestant Church and its outlook. The Hebrew canon of Scripture with its emphasis on Hebrew language originals sactioned at Jamnia, which would exclude the Jewish but Greek language books we now know as Intertestamental or Apocryphal, would be the basis of a continuing textual study and ammendation according to the passing on of readings and comments by succeeding Jewish authorities, scholars, and rabbis. This work would be carried on through the fifth century, the time of the Masoretes - the "tradition (of Scripture) bearers". The receiving and handing on of how Scripture texts were to be read and sung, and what they meant.  

Though the connection of Jamnia and Protestantism is little known, it is a real one and one that exerted much influence on the developing Protestant Church and its outlook. The Hebrew canon of Scripture with its emphasis on Hebrew language originals sactioned at Jamnia, which would exclude the Jewish but Greek language books we now know as Intertestamental or Apocryphal, would be the basis of a continuing textual study and ammendation according to the passing on of readings and comments by succeeding Jewish authorities, scholars, and rabbis. This work would be carried on through the fifth century, the time of the Masoretes - the "tradition (of Scripture) bearers". The receiving and handing on of how Scripture texts were to be read and sung, and what they meant.  

When the Renaissance took hold in Europe, great interest was shown in the rediscovering both of the Greek classics, entailing the renewed study of Greek for this purpose, and the study of Hebrew language. Here now was the possiblity for many scholars, and the emerging Protestant ones among them,  to study the Hebrew Scriptures directly in the original language instead of the necessity of working through the Greek (Septuagint) and Latin (Vulgate) translations. But the Hebrew source resorted to by these scholars was the Masoretic text - following the School of Jamnia - without the Apocrypha. From then on, the heritage and perspective of the Protestant Reformation churches was that the Bible excluded the Apocrypha, though some of the churches would use the Apocrypha as "secondary" readings.

When the [[Renaissance]] took hold in Europe, great interest was shown in the rediscovering both of the Greek classics, entailing the renewed study of Greek for this purpose, and the study of Hebrew language. Here now was the possiblity for many scholars, and the emerging Protestant ones among them,  to study the Hebrew Scriptures directly in the original language instead of the necessity of working through the Greek ([[Septuagint]]) and Latin ([[Vulgate]]) translations. But the Hebrew source resorted to by these scholars was the [[Masoretic]] text - following the School of Jamnia - without the Apocrypha. From then on, the heritage and perspective of the Protestant Reformation churches was that the Bible excluded the Apocrypha, though some of the churches would use the Apocrypha as "secondary" readings.

===The Talmud===

===The Talmud===

In Israel, there arose a literature, mainly in the common Hebrew of the day. It is known as the Mishna ("secondary"). This was primarily the recordings of discussions of Biblical laws with view to application to the present life and experience of Jews in Israel and in the diaspora. Changing conditions required more current applications. The Mishna developed over four centuries (200 B.C. to 200 A.D.) and is divided into 6 orders, numerous tractates, and smaller units (mishnayot). Most of the Mishna is comprised of "''Halakha''"- that is, legal discussions, decisions, having, in many cases, enforcable applications either by the Jewish community directly or by the Roman or otherwise authorities. The non legal aspects of the Mishna - the anecdotes, stories, remembrances of the rabbinic lives, etc. are called ''Aggadah'' ("the telling").  

In Israel, there arose a literature, mainly in the common Hebrew of the day. It is known as the Mishna ("secondary"). This was primarily the recordings of discussions of Biblical laws with view to application to the present life and experience of Jews in Israel and in the [[diaspora]]. Changing conditions required more current applications. The Mishna developed over four centuries (200 B.C. to 200 A.D.) and is divided into 6 orders, numerous tractates, and smaller units (mishnayot). Most of the Mishna is comprised of "''Halakha''"- that is, legal discussions, decisions, having, in many cases, enforcable applications either by the Jewish community directly or by the Roman or otherwise authorities. The non legal aspects of the Mishna - the anecdotes, stories, remembrances of the rabbinic lives, etc. are called ''Aggadah'' ("the telling").  

The Palestinian Hebrew Mishna, having spread to Mesopotamia,  came to be regulatory to the Babylonian Jews, and, as the Mishna had become a "commentary" on the Hebrew Bible, so the Babylonian Jews developed a commentary on the Mishna itself. This was called the Gemara ("completion") and is in their own language, Aramaic. The formation of the Gemara took from 200 A.D. to 500 A.D. The whole Talmud then was a work of 700 years. The Mishna and the Gemara together is called the Talmud ("the Learning"). The Talmud then became regulatory until modern times for Jewish life elsewhere with but a few unmainstream groups not accepting it.

The Palestinian Hebrew Mishna, having spread to Mesopotamia,  came to be regulatory to the Babylonian Jews, and, as the Mishna had become a "commentary" on the Hebrew Bible, so the Babylonian Jews developed a commentary on the Mishna itself. This was called the Gemara ("completion") and is in their own language, [[Aramaic]]. The formation of the Gemara took from 200 A.D. to 500 A.D. The whole Talmud then was a work of 700 years. The Mishna and the Gemara together is called the Talmud ("the Learning"). The Talmud then became regulatory until modern times for Jewish life elsewhere with but a few unmainstream groups not accepting it.

The process of G-d sanctioned and ordained commentary (the Talmud) on the Scriptures is a legacy of the one movement that survived the first century Roman detruction of the temple and Jewish authority in Israel.  The Saduccees disappeared as did the Essenes and the Herodians. But not so the Pharisees. The Pharisees believed that with the written Torah given to Moses on Sinai, there was also an Oral Torah given to him, by which the written was to be interpreted and applied. This Oral Torah was transmitted to others - Joshua, then the seventy, the prophets, and then to certain pairs (Zugot) finally finding its exression through the discussions and decisions embodied in the Talmudic literature. Having a "portable" law and, so to speak, a "constituion" in the Talmud, Jews then were able to survive as Jews when they no longer had a land to live in and define them.

The process of G-d sanctioned and ordained commentary (the Talmud) on the Scriptures is a legacy of the one movement that survived the first century Roman detruction of the temple and Jewish authority in Israel.  The [[Saduccees]] disappeared as did the [[Essenes]] and the Herodians. But not so the [[Pharisees]]. The Pharisees believed that with the written Torah given to Moses on Sinai, there was also an Oral Torah given to him, by which the written was to be interpreted and applied. According to this tradition this Oral Torah was transmitted to others - Joshua, then the seventy, the prophets, and then to certain pairs (Zugot) finally finding its exression through the discussions and decisions embodied in the Talmudic literature. Through this the Jews created over 600 laws that they had to obey. Having a "portable" law and, so to speak, a "constituion" in the Talmud, Jews then were able to survive as Jews when they no longer had a land to live in and define them.

==Dietary laws==

==Dietary laws==