Jewish theosophy

Jewish theosophy is a philosophic-ethical movement in Judaism. Its fundamental tenet involves the overcoming of existential motives of the ego. As such, the Self becomes more aware of its relationship to G_d and thus, with the eternal CoSMoS. It deals with the improvement of the individual spiritually, physically and emotionally, within the larger framework of society. This relates to the individual's present and future selfsoul, through the unconditional belief in G_d's wisdom and love. The aforementioned "love" refers not to a corporal or emotional entanglement, such as that between living beings, but to a state akin to such stirred from the contemplation of the infinite. This is similar to the Yiddish term naches. The self and/or soul (i.e. SelfSoul) seeks perfection but can never attain this, for the only Perfection is G_d and he alone exists outside the constraints and constructs of the Cosmos and thus spacetime. "He" is in itself within its own axiomatic system and thus can neither be proven nor disproven within our own system (see Kurt Gödel and the incompleteness theorems). This movement was introduced by Rabbi Shalom ben Rubin or the Rashbar. It has been revealed by the Rashbar that the "World-to-Come", in the Messianic age, will be filled with the resurrected. The re-unification of body and soul. For after death, time ceases and the righteous perceive no lapse in existence, while those without stock in the world-to-come will be trapped in the illusion of time (see Jewish eschatology). At the "end-of-days" time no longer exists, and thus, allowing for the merger of G_d's world with our own (see Julian Barbour "The End of Time").

This is not to say that the present is not an important subject matter within jewish theosophy. To the movement, the "here-and-now" is as important, if not more so than the future. It is of a fundamental concern that each and every individual must strive to "repair the world" (Tikkun olam), broken from the first bite of the apple presented by Eve to Adam. This is G_d's will and wish. The closer to repair, the closer mankind will get to the Messianic age.

One of the main principles is the belief that the only way to an improved Self is through study (see Mussar movement and Jewish ethics). The major works for this neo-gnostic philosophy are derived from the fundamental syllabus of Judaism. As such, the major source is the Torah and especially in its synthesis, the Talmud. The canon of Jewish theosophy is open, that is to say, the source material can constantly be added to or updated by the group or individual. Material can be derived from other Jewish sources, such as the writings of Jewish Kalam and the Zohar of Jewish mysticism (i.e. kabbalah), or even non-Jewish sources, such as the Sufism of Islam or the Yoga of Hinduism, and classic Hellenistic philosophy of the Platonists and Stoics. Some of these concepts are encapsulated in the works of E. P. Sanders and in the "New Perspective on Paul", through the early works of Philo and his Hellenistic Judaism.

Another recurring tenet within Jewish theosophy is that although G_d knows all thoughts, decisions and actions of the individual, present and future, the individual does have free will to think and do. This fundamental allows for self-improvement, for the want and good of G_d and not necessarily for the good of the individual.

It has been postulated that the first major work of Jewish Theosophy was that of Maimonides' work "The Guide for the Perplexed". For, in this work Maimonides (or the Rambam), in his words, tries "to promote the true understanding of the real spirit of the Law, to guide those religious persons who, adhering to the Torah, have studied philosophy and are embarrassed by the contradictions between the teachings of philosophy and the literal sense of the Torah," and his main purpose is to expound on Maaseh Bereishit and Maaseh Merkavah works of Jewish mysticism regarding the theology of creation from Genesis and the passage of the Chariot from Ezekiel, these being the two main mystical texts in the Tanakh (Hebrew Bible).

More recent texts have been written titled Jewish Theosophy by Arthur Edward Waite and the many works of Jewish Renewal by Rabbi Zalman Schachter-Shalomi.

Judaism is a monotheistic religion based on principles and ethics embodied in the Hebrew Bible (Tanakh), as further explored and explained in the Talmud and other texts. Judaism is among the oldest religious traditions still being practiced today. Jewish history and the principles and ethics of Judaism have influenced other religions, such as Christianity, Islam, Zoroastrianism, the Bahá'í Faith, and the many gnostic religions over the past several millenia.

Religious doctrine and principles of faith

    • see Noahide Laws;
    • see Abrahamic Laws;
    • see the Ten Commandments, Aseret ha-Dibrot or Decalogue
    • see Mosiac law and the 613 mitzvot;
    • see Maimonides 13 principles of faith (text box);
    • see the Christian derivative the Nicene Creed.

Jewish religious texts

Rabbinic literature

Judaism has at all times valued Torah study, as well as other religious texts. The following is a basic, structured list of the central works of Jewish practice and thought. For more detail, see Rabbinic literature.

  • Tanakh{{

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(Hebrew Bible) and commentaries

    • Mesorah
    • Targum
    • Jewish Biblical exegesis (also see Midrash below)
  • Works of the Talmudic Era (classic rabbinic literature)
    • Mishnah and commentaries
    • Tosefta and the minor tractates
    • Talmud:
      • The Babylonian Talmud and commentaries
      • Jerusalem Talmud and commentaries
  • Midrashic literature:
    • Halakhic Midrash
    • Aggadic Midrash
  • Halakhic literature
    • Major Codes of Jewish Law and Custom
      • Mishneh Torah and commentaries
      • Tur and commentaries
      • Shulchan Aruch (lit. "the set table") and Moses Isserles commentary entitled HaMapah (lit., "the tablecloth"). He is also well known for the Darkhei Moshe, a commentary on the Tur. Moses Isserles is also referred to as "the Remo" or Rema רמ״א, the Hebrew acronym for Rabbi Moses Isserles.
    • Responsa literature
  • Jewish Thought and Ethics
    • Jewish philosophy
    • Kabbalah
    • Hasidic works
    • Jewish ethics and the Mussar Movement
  • Siddur and Jewish liturgy
  • Piyyut (Classical Jewish poetry)

The basis of Jewish law and tradition ("halakha") is the Torah (also known as the Pentateuch or the Five Books of Moses). According to rabbinic tradition there are 613 commandments in the Torah. Some of these laws are directed only to men or to women, some only to the ancient priestly groups, the Kohanim and Leviyim (members of the tribe of Levi), some only to farmers within the land of Israel. Many laws were only applicable when the Temple in Jerusalem existed, and fewer than 300 of these commandments are still applicable today.

While there have been Jewish groups whose beliefs were claimed to be based on the written text of the Torah alone (e.g., the Sadducees, and the Karaites), most Jews believed in what they call the oral law. These oral traditions were transmitted by the Pharisee sect of ancient Judaism, and were later recorded in written form and expanded upon by the rabbis.

Jewish philosophy

Jewish philosophy refers to the conjunction between serious study of philosophy and Jewish theology. Major Jewish philosophers include Solomon ibn Gabirol, Saadia Gaon, Maimonides, and Gersonides. Major changes occurred in response to the Enlightenment (late 1700s to early 1800s) leading to the post-Enlightenment Jewish philosophers. Modern Jewish philosophy consists of both Orthodox and non-Orthodox oriented philosophy. Notable among Orthodox Jewish philosophers are Eliyahu Eliezer Dessler, Joseph B. Soloveitchik, and Yitzchok Hutner. Well-known non-Orthodox Jewish philosophers include Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, and Emmanuel Lévinas.