Judaism (English Wikipedia)

Kosior, Wojciech (2015). "Some Remarks on the Self-Images of the Modern Judaism. Textual Analysis". In Piotr Mróz (ed.). Filozofia kultury. Kraków: Uniwersytet Jagielloński. pp. 91–106. Archived from the original on 17 August 2021.
Magid, Shaul (2005). "Jewish Renewal Movement" (PDF). In Jones, Lindsay (ed.). The Encyclopedia of Religion. Vol. 7 (2nd ed.). Farmington Hills, Mi: Macmillan Reference USA. pp. 4868–74. ISBN 0-02-865740-3. Archived from the original on 7 April 2023. Retrieved 19 June 2023.
Ferziger, Adam S. (Spring 2001). "Between 'Ashkenazi' and Sepharad: An Early Modern German Rabbinic Response to Religious Pluralism in the Spanish-Portuguese Community". Studia Rosenthaliana. 35 (1). Amsterdam University Press: 7–22. JSTOR 41482436. Archived from the original on 16 July 2023. Retrieved 6 July 2023.

aish.com

Fried, Yerachmiel (18 August 2011). "What is Torah?". Aish. Archived from the original on 11 March 2022. Retrieved 11 March 2022.
Rabbi Mordechai Blumenfeld (9 May 2009). "Maimonides, 13 Principles of Faith". Aish HaTorah. Archived from the original on 27 September 2019. Retrieved 13 August 2009. According to the Rambam, their acceptance defines the minimum requirement necessary for one to relate to the Almighty and His Torah as a member of the People of Israel
;Orthodox
Simmons, Shraga (9 May 2009). "Why Jews Don't Believe in Jesus". Aish HaTorah. Archived from the original on 27 September 2016. Retrieved 28 July 2010. Jews do not accept Jesus as the messiah because:
#Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.

Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 28 June 2006. Retrieved 14 February 2007. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. 9 August 1999. Archived from the original on 28 September 2006. Retrieved 14 February 2007. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Archived from the original on 23 October 2014. Retrieved 20 December 2007. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that.

aishdas.org

Student, Gil. "Proofs for the Oral Law". The AishDas Society. Archived from the original on 3 March 2016. Retrieved 5 June 2017.

alabasterco.com

"The Tanakh Explained: The Hebrew Bible vs. The Christian Bible". Alabaster Co. 7 July 2021. Retrieved 17 December 2024.

aleph.org

;Orthodox
Simmons, Shraga (9 May 2009). "Why Jews Don't Believe in Jesus". Aish HaTorah. Archived from the original on 27 September 2016. Retrieved 28 July 2010. Jews do not accept Jesus as the messiah because:
#Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.

Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 28 June 2006. Retrieved 14 February 2007. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. 9 August 1999. Archived from the original on 28 September 2006. Retrieved 14 February 2007. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Archived from the original on 23 October 2014. Retrieved 20 December 2007. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that.

aljazeera.com

Harb, Ali. "'Anti-Zionism is antisemitism,' US House asserts in 'dangerous' resolution". Al Jazeera. Retrieved 8 April 2024. In the US, Palestinian rights supporters have long rejected conflations of Zionism with Judaism, noting that many Jewish Americans identify as anti-Zionist. "Opposing the policies of the government of Israel and Netanyahu's extremism is not antisemitic. Speaking up for human rights and a ceasefire to save lives should never be condemned," Palestinian American Congresswoman Rashida Tlaib said in a social media post on Tuesday, explaining her vote against the resolution.

anthrocervone.org

"The Tanakh – REL 2300: Introduction to Contemporary World Religions". Retrieved 17 December 2024.

archive.org

Rudavsky 1979. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Raphael 1984. Raphael, Marc Lee (1984). Profiles in American Judaism: the Reform, Conservative, Orthodox, and Reconstructionist traditions in historical perspective. San Francisco, Ca: Harper & Row. ISBN 0-06066801-6.
Rudavsky 1979, pp. 218–270, 367–402. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Raphael 1984, pp. 125–176. Raphael, Marc Lee (1984). Profiles in American Judaism: the Reform, Conservative, Orthodox, and Reconstructionist traditions in historical perspective. San Francisco, Ca: Harper & Row. ISBN 0-06066801-6.
Rudavsky 1979, pp. 317–346. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Raphael 1984, pp. 79–124. Raphael, Marc Lee (1984). Profiles in American Judaism: the Reform, Conservative, Orthodox, and Reconstructionist traditions in historical perspective. San Francisco, Ca: Harper & Row. ISBN 0-06066801-6.
Rudavsky 1979, pp. 156–185, 285–316. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Raphael 1984, pp. 1–78. Raphael, Marc Lee (1984). Profiles in American Judaism: the Reform, Conservative, Orthodox, and Reconstructionist traditions in historical perspective. San Francisco, Ca: Harper & Row. ISBN 0-06066801-6.
Kertzer, Morris (1996). What is a Jew?. New York: Touchstone. ISBN 0-684-84298-X. and Siedman, Lauren (2007). What Makes Someone a Jew?. Woodstock, Vermont: Jewish Lights Publishing. ISBN 978-1-58023321-7.
Rudavsky 1979, pp. 98–115. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Rudavsky 1979, pp. 347–366. Rudavsky, David (1979) [1967]. Modern Jewish Religious Movements: A History of Emancipation and Abjustment (3rd rev. ed.). New York: Behrman House. ISBN 0-87441-286-2.
Raphael 1984, pp. 177–194. Raphael, Marc Lee (1984). Profiles in American Judaism: the Reform, Conservative, Orthodox, and Reconstructionist traditions in historical perspective. San Francisco, Ca: Harper & Row. ISBN 0-06066801-6.
Gottfried, Ted (2001). Heroes of the Holocaust. Twenty-First Century Books. pp. 24–25. ISBN 978-0-7613-1717-3. Retrieved 14 January 2017. Some groups that are known to have helped Jews were religious in nature. One of these was the Confessing Church, a Protestant denomination formed in May 1934, the year after Hitler became chancellor of Germany. One of its goals was to repeal the Nazi law "which required that the civil service would be purged of all those who were either Jewish or of partly Jewish descent." Another was to help those "who suffered through repressive laws, or violence." About 7,000 of the 17,000 Protestant clergy in Germany joined the Confessing Church. Much of their work has gone unrecognized, but two who will never forget them are Max Krakauer and his wife. Sheltered in sixty-six houses and helped by more than eighty individuals who belonged to the Confessing Church, they owe them their lives. German Catholic churches went out of their way to protect Catholics of Jewish ancestry. More inclusive was the principled stand taken by Catholic Bishop Clemens Count von Galen of Munster. He publicly denounced the Nazi slaughter of Jews and actually succeeded in having the problem halted for a short time.…Members of the Society of Friends—German Quakers working with organizations of Friends from other countries—were particularly successful in rescuing Jews.…Jehovah's Witnesses, themselves targeted for concentration camps, also provided help to Jews.
Myers, Jody Elizabeth (2007). Kabbalah and the spiritual quest: the Kabbalah Centre in America. Westport, Conn: Praeger. ISBN 978-0-275-98940-8.
Dawkins, Richard (11 May 2024). The God delusion. Houghton Mifflin Harcourt. pp. 37, 245. ISBN 978-0618680009.

archive.today

Cohen, Mark R. "The Neo-Lachrymose Conception of Jewish-Arab History." Tikkun 6.3 (1991)

arizona.edu

bibleinterp.arizona.edu

Mason, Steve (August 2009). "Methods and Categories: Judaism and Gospel". bibleinterp.arizona.edu. Archived from the original on 29 July 2020. Retrieved 19 November 2018.

biblegateway.com

"Bible Gateway passage: Genesis 17 - Complete Jewish Bible". Bible Gateway. Retrieved 17 December 2024.

biu.ac.il

Y. Lichtenshtein M.A. "Weekly Pamphlet #805". Bar-Ilan University, Faculty of Jewish Studies, Rabbinical office. Archived from the original on 14 May 2011. Retrieved 3 November 2009. …certain prohibitions become allowed without a doubt because of lifethreatening circumstances, like for example eating non-kosher food

books.google.com

Levenson 2012, p. 3. Levenson, Jon Douglas (2012). Inheriting Abraham: The Legacy of the Patriarch in Judaism, Christianity, and Islam. Princeton, NJ; Oxford: Princeton University Press. ISBN 978-0-691-15569-2. Archived from the original on 4 June 2023. Retrieved 4 June 2023.
Ehrman, Bart D. (2005) [2003]. "At Polar Ends of the Spectrum: Early Christian Ebionites and Marcionites". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 95–112. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. ISSN 0009-6407. LCCN 2003053097. S2CID 152458823. Retrieved 20 January 2021.
Hurtado, Larry W. (2005). "How on Earth Did Jesus Become a God? Approaches to Jesus-Devotion in Earliest Christianity". How on Earth Did Jesus Become a God? Historical Questions about Earliest Devotion to Jesus. Grand Rapids, Michigan and Cambridge, UK: Wm. B. Eerdmans. pp. 13–55. ISBN 978-0-8028-2861-3. Retrieved 20 July 2021.
Freeman, Charles (2010). "Breaking Away: The First Christianities". A New History of Early Christianity. New Haven and London: Yale University Press. pp. 31–46. doi:10.12987/9780300166583. ISBN 978-0-300-12581-8. JSTOR j.ctt1nq44w. LCCN 2009012009. S2CID 170124789. Retrieved 20 January 2021.
Wilken, Robert Louis (2013). "Beginning in Jerusalem". The First Thousand Years: A Global History of Christianity. New Haven and London: Yale University Press. pp. 6–16. ISBN 978-0-300-11884-1. JSTOR j.ctt32bd7m. LCCN 2012021755. S2CID 160590164. Retrieved 20 January 2021.
Lietaert Peerbolte, Bert Jan (2013). "How Antichrist Defeated Death: The Development of Christian Apocalyptic Eschatology in the Early Church". In Krans, Jan; Lietaert Peerbolte, L. J.; Smit, Peter-Ben; Zwiep, Arie W. (eds.). Paul, John, and Apocalyptic Eschatology: Studies in Honour of Martinus C. de Boer. Novum Testamentum: Supplements. Vol. 149. Leiden: Brill Publishers. pp. 238–255. doi:10.1163/9789004250369_016. ISBN 978-90-04-25026-0. ISSN 0167-9732. S2CID 191738355. Retrieved 13 February 2021.
Schiffman 2003, p. 3. Schiffman, Lawrence H. (2003). Jon Bloomberg; Samuel Kapustin (eds.). Understanding Second Temple and Rabbinic Judaism. Jersey, NJ: KTAV Publ. House. ISBN 978-0-88125-813-4.
Neusner & Avery-Peck 2003, pp. 78–92. Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Schiffman 2003. Schiffman, Lawrence H. (2003). Jon Bloomberg; Samuel Kapustin (eds.). Understanding Second Temple and Rabbinic Judaism. Jersey, NJ: KTAV Publ. House. ISBN 978-0-88125-813-4.
Neusner & Avery-Peck 2003, pp. 58–77. Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Mendes-Flohr, Paul (2003) [2000]. "Secular Forms of Jewishness". In Neusner, Jacob; Avery-Peck, Alan J. (eds.). The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. pp. 461–476. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Karesh & Hurvitz 2005, p. 221, "Humanistic Judaism". Karesh, Sara E.; Hurvitz, Mitchell M. (2005). Encyclopedia of Judaism. Encyclopedia of World Religions. J. Gordon Melton, Series Editor. New York: Facts On File. ISBN 0-8160-5457-6.
Neusner & Avery-Peck 2003, pp. 311–333. Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Neusner & Avery-Peck 2003, pp. 334–353. Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Neusner & Avery-Peck 2003, pp. 291–310. Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Karesh & Hurvitz 2005, pp. 419–422, "Reform Judaism". Karesh, Sara E.; Hurvitz, Mitchell M. (2005). Encyclopedia of Judaism. Encyclopedia of World Religions. J. Gordon Melton, Series Editor. New York: Facts On File. ISBN 0-8160-5457-6.
Ernest Krausz; Gitta Tulea (1997). Jewish Survival: The Identity Problem at the Close of the Twentieth Century; [... International Workshop at Bar-Ilan University on the 18th and 19th of March, 1997]. Transaction Publishers. pp. 90–. ISBN 978-1-4128-2689-1. "A person born Jewish who refutes Judaism may continue to assert a Jewish identity, and if he or she does not convert to another religion, even religious Jews will recognize the person as a Jew"
Skarsaune, Oskar (2002). In the Shadow of the Temple: Jewish Influences on Early Christianity. InterVarsity Press. pp. 39ff. ISBN 978-0-8308-2670-4. Retrieved 22 August 2010.
Broshi, Maguen (2001). Bread, Wine, Walls and Scrolls. Bloomsbury Publishing. p. 174. ISBN 978-1-84127-201-6. Archived from the original on 10 February 2023.
Karesh & Hurvitz 2005, p. 507. Karesh, Sara E.; Hurvitz, Mitchell M. (2005). Encyclopedia of Judaism. Encyclopedia of World Religions. J. Gordon Melton, Series Editor. New York: Facts On File. ISBN 0-8160-5457-6.
Sarna, Nahum M. (1966). Understanding Genesis. Schocken Books. pp. 9–10, 14. ISBN 978-0-8052-0253-3. Archived from the original on 10 February 2023. Retrieved 20 October 2020.
Neusner, Jacob (2003). "Defining Judaism". In Neusner, Jacob; Avery-Peck, Alan (eds.). The Blackwell companion to Judaism. Blackwell. p. 3. ISBN 978-1-57718-059-3. Archived from the original on 10 February 2023. Retrieved 22 August 2010.
Newman, Carey C.; Davila, James R.; Lewis, Gladys S., eds. (1999). The Jewish roots of Christological monotheism: papers from the St. Andrews conference on the historical origins of the worship of Jesus. Brill. ISBN 978-90-04-11361-9. Archived from the original on 18 April 2021. Retrieved 22 August 2010.
Berlin 2011, pp. 217–18, "Dogma". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Ronald L. Eisenberg (2004). The JPS guide to Jewish traditions. Jewish Publication Society. p. 509. ISBN 978-0-8276-0760-6. The concept of "dogma" is…not a basic idea in Judaism.
Jacob, Walter (1987). Contemporary American Reform Responsa. Mars, PA: Central Conference of American Rabbis. pp. 100–106. ISBN 978-0-88123-003-1. Retrieved 28 September 2011.
Emma Klein (2016). Lost Jews: The Struggle for Identity Today. Springer. pp. 6–. ISBN 978-1-349-24319-8.
Robin May Schott (2010). Birth, Death, and Femininity: Philosophies of Embodiment. Indiana University Press. pp. 67–. ISBN 978-0-253-00482-6. Archived from the original on 10 February 2023. Retrieved 6 April 2018.
Deshen, Liebman & Shokeid 2017. Deshen, Shlomo; Liebman, Charles S.; Shokeid, Moshe, eds. (2017) [1995]. Israeli Judaism: The Sociology of Religion in Israel. Studies of Israeli Society, 7 (Reprint ed.). London; New York: Routledge. ISBN 978-1-56000-178-2. Archived from the original on 7 July 2023. Retrieved 7 July 2023.
Zohar 2005. Zohar, Zion, ed. (2005). Sephardic and Mizrahi Jewry: From the Golden Age of Spain to Modern Times. New York; London: NYU Press. ISBN 0-8147-9705-9.
Segal 2008, pp. 113–117. Segal, Eliezer (2008). Judaism: The e-Book. State College, Pa: Journal of Buddhist Ethics Online Books. ISBN 978-09801633-1-5.
Segal 2008, pp. 121–123. Segal, Eliezer (2008). Judaism: The e-Book. State College, Pa: Journal of Buddhist Ethics Online Books. ISBN 978-09801633-1-5.
Gillman 1993. Gillman, Neil (1993). Conservative Judaism: The New Century. New York: Behrman House. ISBN 0-87441-547-0. Archived from the original on 21 June 2023. Retrieved 15 June 2023.
Elazar & Geffen 2012. Elazar, Daniel J.; Geffen, Rela Mintz (2012). The Conservative Movement in Judaism: Dilemmas and Opportunities. Albany, NY: SUNY Press. ISBN 978-0-7914-9202-4.
Meyer 1988, pp. 177–194. Meyer, Michael A. (1988). Response to Modernity: A History of the Reform Movement in Judaism. New York: Oxford University Press. ISBN 978-0-19-505167-4.
Wertheimer 1993, p. 169. Wertheimer, Jack, ed. (1993). The Modern Jewish Experience: A Reader's Guide. New York; London: NYU Press. ISBN 0-8147-9261-8. Archived from the original on 9 June 2023. Retrieved 9 June 2023.
Karesh & Hurvitz 2005, pp. 416–418, "Reconstructionist Judaism". Karesh, Sara E.; Hurvitz, Mitchell M. (2005). Encyclopedia of Judaism. Encyclopedia of World Religions. J. Gordon Melton, Series Editor. New York: Facts On File. ISBN 0-8160-5457-6.
Segal 2008, pp. 123–129. Segal, Eliezer (2008). Judaism: The e-Book. State College, Pa: Journal of Buddhist Ethics Online Books. ISBN 978-09801633-1-5.
Cohn-Sherbok, Dan (2006). "Humanistic Judaism". In Clarke, Peter B. (ed.). Encyclopedia of new religious movements. London; New York: Routledge. pp. 288–289. ISBN 9-78-0-415-26707-6.
Dynner, Glenn (2011). Holy Dissent: Jewish and Christian Mystics in Eastern Europe. Detroit, Mi: Wayne State University Press. pp. 358–359. ISBN 978-0-8143-3597-0. Archived from the original on 10 February 2023.
Meyer 1988, pp. 232–235. Meyer, Michael A. (1988). Response to Modernity: A History of the Reform Movement in Judaism. New York: Oxford University Press. ISBN 978-0-19-505167-4.
Deshen, Liebman & Shokeid 2017, Part 5 "The Sephardic Pattern". Deshen, Shlomo; Liebman, Charles S.; Shokeid, Moshe, eds. (2017) [1995]. Israeli Judaism: The Sociology of Religion in Israel. Studies of Israeli Society, 7 (Reprint ed.). London; New York: Routledge. ISBN 978-1-56000-178-2. Archived from the original on 7 July 2023. Retrieved 7 July 2023.
Berlin 2011, p. 166, "Chief Rabbinate". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Tabory, Ephraim (2004) [1990]. "Reform and Conservative Judaism in Israel". In Goldscheider, Calvin; Neusner, Jacob (eds.). Social Foundations of Judaism (Reprint ed.). Eugene, Or: Wipf and Stock Publ. pp. 240–258. ISBN 1-59244-943-3. Archived from the original on 24 June 2023. Retrieved 24 June 2023.
Deshen, Liebman & Shokeid 2017, Ch. 18 "Americans in the Israeli Reform and Conservative Denominations". Deshen, Shlomo; Liebman, Charles S.; Shokeid, Moshe, eds. (2017) [1995]. Israeli Judaism: The Sociology of Religion in Israel. Studies of Israeli Society, 7 (Reprint ed.). London; New York: Routledge. ISBN 978-1-56000-178-2. Archived from the original on 7 July 2023. Retrieved 7 July 2023.
Beit-Hallahmi, Benjamin (2011). "Jewish Religious Life in State of Israel". In Berlin, Adele (ed.). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. pp. 385–387. ISBN 978-0-19-975927-9.
Kedem, Peri (2017) [1995]. "Demensions of Jewish Religiosity". In Deshen, Shlomo; Liebman, Charles S.; Shokeid, Moshe (eds.). Israeli Judaism: The Sociology of Religion in Israel. Studies of Israeli Society, 7 (Reprint ed.). London; New York: Routledge. pp. 33–62. ISBN 978-1-56000-178-2. Archived from the original on 7 July 2023. Retrieved 7 July 2023.
Berlin 2011, p. 350. Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Deshen, Liebman & Shokeid 2017, Part 4 "Nationalist Orthodoxy". Deshen, Shlomo; Liebman, Charles S.; Shokeid, Moshe, eds. (2017) [1995]. Israeli Judaism: The Sociology of Religion in Israel. Studies of Israeli Society, 7 (Reprint ed.). London; New York: Routledge. ISBN 978-1-56000-178-2. Archived from the original on 7 July 2023. Retrieved 7 July 2023.
Berlin 2011, pp. 212–14, "Dietary Laws". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Berlin 2011, "Purity and Unpurity, Ritual". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Berlin 2011, pp. 381–2, "Intermarriage". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Berlin 2011, pp. 216–7, "Divorce". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Berlin 2011, pp. 205–6, "Death". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Berlin 2011, pp. 193–4, "Cremation". Berlin, Adele, ed. (2011). The Oxford Dictionary of the Jewish Religion (2nd ed.). Oxford; New York: Oxford University Press. ISBN 978-0-19-975927-9.
Sara E. Karesh; Mitchell M. Hurvitz (2005). Encyclopedia of Judaism. Infobase Publishing. pp. 444–. ISBN 978-0-8160-6982-8. Archived from the original on 10 February 2023. Retrieved 5 April 2018. The Sadducees disappeared when the second Temple was destroyed in the year 70 C.E and Pharisaic Judaism became the preeminent Jewish sect.
Wigoder, Geoffrey (1988). Jewish-Christian Relations Since the Second World War. Manchester University Press. p. 87. ISBN 978-0-7190-2639-3. Archived from the original on 10 February 2023. Retrieved 14 January 2017.
Feher, Shoshanah. Passing over Easter: Constructing the Boundaries of Messianic Judaism, Rowman Altamira, 1998, ISBN 978-0-7619-8953-0, p. 140. "This interest in developing a Jewish ethnic identity may not be surprising when we consider the 1960s, when Messianic Judaism arose."
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. In the late 1960s and 1970s, both Jews and Christians in the United States were surprised to see the rise of a vigorous movement of Jewish Christians or Christian Jews.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 194. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. The Rise of Messianic Judaism. In the first phase of the movement, during the early and mid-1970s, Jewish converts to Christianity established several congregations at their own initiative. Unlike the previous communities of Jewish Christians, Messianic Jewish congregations were largely independent of control from missionary societies or Christian denominations, even though they still wanted the acceptance of the larger evangelical community.
Melton, J. Gordon, ed. (2005). "Messianic Judaism". Encyclopedia of Protestantism. Encyclopedia of World Religions. New York: Facts On File. p. 373. ISBN 0-8160-5456-8. Messianic Judaism is a Protestant movement that emerged in the last half of the 20th century among believers who were ethnically Jewish but had adopted an Evangelical Christian faith.…By the 1960s, a new effort to create a culturally Jewish Protestant Christianity emerged among individuals who began to call themselves Messianic Jews.
Michael L. Morgan, Steven Weitzman, (eds.,) Rethinking the Messianic Idea in Judaism, Archived 10 February 2023 at the Wayback Machine Indiana University Press 2014 ISBN 978-0-253-01477-1 p. 1. Gershom Scholem considered 'the messianic dimensions of the Kabbalah and of rabbinic Judaism as a central feature of a Jewish philosophy of history.'
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. While Christianity started in the first century of the Common Era as a Jewish group, it quickly separated from Judaism and claimed to replace it; ever since the relationship between the two traditions has often been strained. But in the twentieth century groups of young Jews claimed that they had overcome the historical differences between the two religions and amalgamated Jewish identity and customs with the Christian faith.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. pp. 194–195. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. When the term resurfaced in Israel in the 1940s and 1950s, it designated all Jews who accepted Christianity in its Protestant evangelical form. Missionaries such as the Southern Baptist Robert Lindsey noted that for Israeli Jews, the term nozrim, "Christians" in Hebrew, meant, almost automatically, an alien, hostile religion. Because such a term made it nearly impossible to convince Jews that Christianity was their religion, missionaries sought a more neutral term, one that did not arouse negative feelings. They chose Meshichyim, Messianic, to overcome the suspicion and antagonism of the term nozrim. Meshichyim as a term also had the advantage of emphasizing messianism as a major component of the Christian evangelical belief that the missions and communities of Jewish converts to Christianity propagated. It conveyed the sense of a new, innovative religion rather that [sic] an old, unfavorable one. The term was used in reference to those Jews who accepted Jesus as their personal savior, and did not apply to Jews accepting Roman Catholicism who in Israel have called themselves Hebrew Christians. The term Messianic Judaism was adopted in the United States in the early 1970s by those converts to evangelical Christianity who advocated a more assertive attitude on the part of converts towards their Jewish roots and heritage.
Cohn-Sherbok, Dan (2000). "Messianic Jewish mission". Messianic Judaism. London: Continuum International Publishing Group. p. 179. ISBN 978-0-8264-5458-4. OCLC 42719687. Archived from the original on 10 February 2023. Retrieved 10 August 2010. Evangelism of the Jewish people is thus at the heart of the Messianic movement.
Ariel, Yaakov S. (2000). "Chapter 20: The Rise of Messianic Judaism". Evangelizing the chosen people: missions to the Jews in America, 1880–2000. Chapel Hill: University of North Carolina Press. p. 223. ISBN 978-0-8078-4880-7. OCLC 43708450. Retrieved 10 August 2010. Messianic Judaism, although it advocated the idea of an independent movement of Jewish converts, remained the offspring of the missionary movement, and the ties would never be broken. The rise of Messianic Judaism was, in many ways, a logical outcome of the ideology and rhetoric of the movement to evangelize the Jews as well as its early sponsorship of various forms of Hebrew Christian expressions. The missions have promoted the message that Jews who had embraced Christianity were not betraying their heritage or even their faith but were actually fulfilling their true Jewish selves by becoming Christians. The missions also promoted the dispensationalist idea that the Church equals the body of the true Christian believers and that Christians were defined by their acceptance of Jesus as their personal Savior and not by their affiliations with specific denominations and particular liturgies or modes of prayer. Missions had been using Jewish symbols in their buildings and literature and called their centers by Hebrew names such as Emanuel or Beth Sar Shalom. Similarly, the missions' publications featured Jewish religious symbols and practices such as the lighting of a menorah. Although missionaries to the Jews were alarmed when they first confronted the more assertive and independent movement of Messianic Judaism, it was they who were responsible for its conception and indirectly for its birth. The ideology, rhetoric, and symbols they had promoted for generations provided the background for the rise of a new movement that missionaries at first rejected as going too far but later accepted and even embraced.
Cohn-Sherbok, Dan (2010). "Jewish Buddhists". Judaism Today. London; New York: Continuum. pp. 98–100. ISBN 978-0-8264-3829-4. Archived from the original on 28 June 2023. Retrieved 17 July 2023.
Neusner & Avery-Peck 2003, pp. 354–370, "New Age Judaism". Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.

britannica.com

"Rabbinic Judaism". Encyclopædia Britannica Online. Archived from the original on 12 June 2020. Retrieved 7 November 2020.
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cdlib.org

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Boyarin, Daniel (1994). "Introduction". A radical Jew: Paul and the politics of identity. Berkeley: University of California Press. pp. 13–38. ISBN 978-0-520-08592-3. LCCN 93036269. Archived from the original on 10 February 2023. Retrieved 15 June 2006. Paul was motivated by a Hellenistic desire for the One, which among other things produced an ideal of a universal human essence, beyond difference and hierarchy. This universal humanity, however, was predicated (and still is) on the dualism of the flesh and the spirit, such that while the body is particular, marked through practice as Jew or Greek, and through anatomy as male or female, the spirit is universal. Paul did not, however, reject the body—as did, for instance, the gnostics—but rather promoted a system whereby the body had its place, albeit subordinated to the spirit. Paul's anthropological dualism was matched by a hermeneutical dualism as well. Just as the human being is divided into a fleshy and a spiritual component, so also is language itself. It is composed of outer, material signs and inner, spiritual significations. When this is applied to the religious system that Paul inherited, the physical, fleshy signs of the Torah, of historical Judaism, are re-interpreted as symbols of that which Paul takes to be universal requirements and possibilities for humanity.
Boyarin, Daniel (1994). "Answering the Mail". A radical Jew: Paul and the politics of identity. Berkeley: University of California Press. ISBN 978-0-520-08592-3. Archived from the original on 10 February 2023. Retrieved 16 June 2006. Jewishness disrupts the very categories of identity, because it is not national, not genealogical, not religious, but all of these, in dialectical tension with one another.

chabad.org

Danzinger, Eliezer. "How Many of the Torah's Commandments Still Apply?". Chabad.org. Archived from the original on 15 June 2017. Retrieved 5 June 2017.
Moss, Aron. "Can a Jew believe in Jesus?". Archived from the original on 10 October 2023. Retrieved 22 September 2023.

doi.org

Ehrman, Bart D. (2005) [2003]. "At Polar Ends of the Spectrum: Early Christian Ebionites and Marcionites". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 95–112. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. ISSN 0009-6407. LCCN 2003053097. S2CID 152458823. Retrieved 20 January 2021.
Freeman, Charles (2010). "Breaking Away: The First Christianities". A New History of Early Christianity. New Haven and London: Yale University Press. pp. 31–46. doi:10.12987/9780300166583. ISBN 978-0-300-12581-8. JSTOR j.ctt1nq44w. LCCN 2009012009. S2CID 170124789. Retrieved 20 January 2021.
Lietaert Peerbolte, Bert Jan (2013). "How Antichrist Defeated Death: The Development of Christian Apocalyptic Eschatology in the Early Church". In Krans, Jan; Lietaert Peerbolte, L. J.; Smit, Peter-Ben; Zwiep, Arie W. (eds.). Paul, John, and Apocalyptic Eschatology: Studies in Honour of Martinus C. de Boer. Novum Testamentum: Supplements. Vol. 149. Leiden: Brill Publishers. pp. 238–255. doi:10.1163/9789004250369_016. ISBN 978-90-04-25026-0. ISSN 0167-9732. S2CID 191738355. Retrieved 13 February 2021.
Ackerman, Ari (May 2010). "Eliezer Schweid on the Religious Dimension of a Secular Jewish Renewal". Modern Judaism. 30 (2): 209–228. doi:10.1093/mj/kjq005. ISSN 0276-1114. JSTOR 40604707. S2CID 143106665.
DellaPergola, Sergio (2016), "World Jewish Population, 2015", in Dashefsky, Arnold; Sheskin, Ira M. (eds.), American Jewish Year Book 2015, vol. 115, Springer International Publishing, pp. 273–364, doi:10.1007/978-3-319-24505-8_7, ISBN 978-3-319-24503-4
Feldman, Rachel Z. (August 2018). "The Children of Noah: Has Messianic Zionism Created a New World Religion?" (PDF). Nova Religio: The Journal of Alternative and Emergent Religions. 22 (1): 115–128. doi:10.1525/nr.2018.22.1.115. S2CID 149940089. Archived from the original on 26 May 2021. Retrieved 18 December 2020 – via Project MUSE.
Raphael, Melissa (April 1998). "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities". Nova Religio. 1 (2): 198–215. doi:10.1525/nr.1998.1.2.198. Archived from the original on 17 July 2023. Retrieved 17 July 2023.

encyclopedia.com

Mendes-Flohr 2005. Mendes-Flohr, Paul (2005). "Judaism". In Thomas Riggs (ed.). Worldmark Encyclopedia of Religious Practices. Vol. 1. Farmington Hills, Mi: Thomson Gale. ISBN 978-0-7876-6611-8. Archived from the original on 10 June 2023. Retrieved 29 November 2020 – via Encyclopedia.com.
Jacobs 2007, p. 511 quote: "Judaism, the religion, philosophy, and way of life of the Jews.". Jacobs, Louis (2007). "Judaism". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 11 (2nd ed.). Detroit: Macmillan Reference. ISBN 978-0-02-866097-4 – via Encyclopedia.com.
Jacobs 2007. Jacobs, Louis (2007). "Judaism". In Berenbaum, Michael; Skolnik, Fred (eds.). Encyclopaedia Judaica. Vol. 11 (2nd ed.). Detroit: Macmillan Reference. ISBN 978-0-02-866097-4 – via Encyclopedia.com.
Fonrobert 2005. Fonrobert, Charlotte Elisheva (2005). "Purification in Judaism". In Jones, Lindsay (ed.). Encyclopedia of Religion: 15-volume Set (2nd ed.). Detroit, Mi: MacMillan Reference USA. Archived from the original on 16 July 2023. Retrieved 16 July 2023 – via Encyclopedia.com.
"Karaites". Encyclopedia.com. Archived from the original on 23 May 2010. Retrieved 22 August 2010.

escholarship.org

Boyarin, Daniel (1994). "Introduction". A radical Jew: Paul and the politics of identity. Berkeley: University of California Press. pp. 13–38. ISBN 978-0-520-08592-3. LCCN 93036269. Archived from the original on 10 February 2023. Retrieved 15 June 2006. Paul was motivated by a Hellenistic desire for the One, which among other things produced an ideal of a universal human essence, beyond difference and hierarchy. This universal humanity, however, was predicated (and still is) on the dualism of the flesh and the spirit, such that while the body is particular, marked through practice as Jew or Greek, and through anatomy as male or female, the spirit is universal. Paul did not, however, reject the body—as did, for instance, the gnostics—but rather promoted a system whereby the body had its place, albeit subordinated to the spirit. Paul's anthropological dualism was matched by a hermeneutical dualism as well. Just as the human being is divided into a fleshy and a spiritual component, so also is language itself. It is composed of outer, material signs and inner, spiritual significations. When this is applied to the religious system that Paul inherited, the physical, fleshy signs of the Torah, of historical Judaism, are re-interpreted as symbols of that which Paul takes to be universal requirements and possibilities for humanity.

georgetown.edu

berkleycenter.georgetown.edu

"Knowledge Resources: Judaism". Berkley Center for Religion, Peace, and World Affairs. Archived from the original on 27 August 2011. Retrieved 22 November 2011.

haaretz.com

Maltz, Judy (26 April 2022). "World Jewish Population Totals 15.2 Million – With Nearly Half in Israel". Haaretz. Archived from the original on 26 June 2023. Retrieved 26 June 2023.
Shumsky, Dmitry. (12 September 2012) "Recognize Jews as refugees from Arab countries" Archived 14 July 2013 at the Wayback Machine. Haaretz. Retrieved on 28 July 2013.
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harrisinteractive.com

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hebrew4christians.net

"The Thirteen Principles of the Jewish Faith". Hebrew4Christians. Archived from the original on 25 May 2017. Retrieved 22 August 2010.

huc.edu

;Orthodox
Simmons, Shraga (9 May 2009). "Why Jews Don't Believe in Jesus". Aish HaTorah. Archived from the original on 27 September 2016. Retrieved 28 July 2010. Jews do not accept Jesus as the messiah because:
#Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.

Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 28 June 2006. Retrieved 14 February 2007. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. 9 August 1999. Archived from the original on 28 September 2006. Retrieved 14 February 2007. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Archived from the original on 23 October 2014. Retrieved 20 December 2007. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that.

israelnationalnews.com

"Data: Arab Growth Slows, Still Higher than Jewish Rate". Israel National News. 14 January 2013. Archived from the original on 26 August 2018. Retrieved 6 September 2014.

jcpa.org

Elazar, Daniel. "Can Sephardic Judaism be Reconstructed?". Jerusalem Center for Public Affairs. Archived from the original on 22 October 2006. Retrieved 15 May 2018.
Jerusalem Center for Public Affairs. 5 May 2009. The Origins of Christian Anti-Semitism: Interview with Pieter van der Horst Archived 26 July 2018 at the Wayback Machine

jerusalemcouncil.org

Israel b. Betzalel (2009). "Trinitarianism". JerusalemCouncil.org. Archived from the original on 27 April 2009. Retrieved 3 July 2009. This then is who Yeshua is: He is not just a man, and as a man, he is not from Adam, but from God. He is the Word of HaShem, the Memra, the Davar, the Righteous One, he didn't become righteous, he is righteous. He is called God's Son, he is the agent of HaShem called HaShem, and he is "HaShem" who we interact with and not die.
"Do I need to be Circumcised?". JerusalemCouncil.org. 10 February 2009. Archived from the original on 6 August 2010. Retrieved 18 August 2010. To convert to the Jewish sect of HaDerech, accepting Yeshua as your King is the first act after one's heart turns toward HaShem and His Torah—as one can not obey a commandment of God if they first do not love God, and we love God by following his Messiah. Without first accepting Yeshua as the King and thus obeying Him, then getting circumcised for the purpose of Jewish conversion only gains you access to the Jewish community. It means nothing when it comes to inheriting a place in the World to Come....Getting circumcised apart from desiring to be obedient to HaShem, and apart from accepting Yeshua as your King, is nothing but a surgical procedure, or worse, could lead to you believe that Jewish identity grants you a portion in the World to Come—at which point, what good is Messiah Yeshua, the Word of HaShem to you? He would have died for nothing!...As a convert from the nations, part of your obligation in keeping the Covenant, if you are a male, is to get circumcised in fulfillment of the commandment regarding circumcision. Circumcision is not an absolute requirement of being a Covenant member (that is, being made righteous before HaShem, and thus obtaining eternal life), but it is a requirement of obedience to God's commandments, because circumcision is commanded for those who are of the seed of Abraham, whether born into the family, adopted, or converted....If after reading all of this you understand what circumcision is, and that is an act of obedience, rather than an act of gaining favor before HaShem for the purpose of receiving eternal life, then if you are male believer in Yeshua the Messiah for the redemption from death, the consequence of your sin of rebellion against Him, then pursue circumcision, and thus conversion into Judaism, as an act of obedience to the Messiah.
"Jewish Conversion – Giyur". JerusalemCouncil.org. 2009. Retrieved 5 February 2009. We recognize the desire of people from the nations to convert to Judaism, through HaDerech (The Way)(Messianic Judaism), a sect of Judaism.

jewishdatabank.org

Dashefsky, Arnold; Della-Pergola, Sergio; Sheskin, Ira, eds. (2021). World Jewish Population (PDF) (Report). Berman Jewish DataBank. Archived (PDF) from the original on 6 September 2023. Retrieved 4 September 2023.
"National Jewish Population Survey (NJPS) 2000–01". Archived from the original on 25 May 2017. Retrieved 8 May 2017.

jewishencyclopedia.com

This article incorporates text from a publication now in the public domain: Kohler, Kaufmann (1901–1906). "Judaism". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
This article incorporates text from a publication now in the public domain: Kohler, Kaufmann; Harkavy, Abraham (1901–1906). "Karaites and Karaism". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
Wilhelm Bacher. "Talmud". Jewish Encyclopedia. Archived from the original on 3 May 2019. Retrieved 16 September 2015.
This article incorporates text from a publication now in the public domain: Kohler, Kaufmann; Hirsch, Emil G. (1901–1906). "Articles of Faith". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
"RABBI". www.jewishencyclopedia.com. Archived from the original on 10 October 2023. Retrieved 4 October 2023. After the foundation for a scientific treatment of Jewish history and religion had been laid by Leopold Zunz and his colaborers, a number of enthusiastic young rabbis, struggling against the most violent opposition, strove to bring about a reconciliation of rabbinism with the modern scientific spirit
This article incorporates text from a publication now in the public domain: Rosenthal, Herman; Hurwitz, S. (1901–1906). "Subbotniki ("Sabbatarians")". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
This article incorporates text from a publication now in the public domain: Hirsch, Emil G.; et al. (1901–1906). "Sabbath". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
This article incorporates text from a publication now in the public domain: Schechter, Solomon; et al. (1901–1906). "Dietary Laws". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.
This article incorporates text from a publication now in the public domain: Bacher, Wilhelm; Lauterbach, Jacob Zallel (1901–1906). "Niddah". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.

jewishinspiration.com

Rietti, Rabbi Jonathan. "How Do You Know the Exodus Really Happened?". Archived from the original on 18 September 2004. The word "emunah" has been translated incorrectly by the King James Bible as merely "belief" or "faith", when in actuality, it means conviction, which is a much more emphatic knowledge of God based on experience.

jewishmag.com

Jewish life in WWII England Archived 2 February 2010 at the Wayback Machine: "there was a…special dispensation…that allowed Jews serving in the armed services to eat "non-kosher" when no Jewish food was available; that deviation from halacha was allowed 'in order to save a human life including your own.'"

jewishvirtuallibrary.org

"Neturei Karta". www.jewishvirtuallibrary.org. Retrieved 8 April 2024. Neturei Karta (Aramaic: "Guardians of the City") is a group of Orthodox Jews which rejects Zionism and the establishment of the State of Israel. They believe that the true Israel can only be reestablished with the coming of the Messiah.

jewlicious.com

"Conservative Judaism". Jewlicious. 16 June 2005. Archived from the original on 3 December 2016. Retrieved 13 April 2009. We therefore understand this term as a metaphor to mean that the Torah is divine and that it reflects God's will.

jhu.edu

muse.jhu.edu

Feldman, Rachel Z. (August 2018). "The Children of Noah: Has Messianic Zionism Created a New World Religion?" (PDF). Nova Religio: The Journal of Alternative and Emergent Religions. 22 (1): 115–128. doi:10.1525/nr.2018.22.1.115. S2CID 149940089. Archived from the original on 26 May 2021. Retrieved 18 December 2020 – via Project MUSE.

jpost.com

Jager, Elliot. "Sephardi Judaism Straining to Stay Non-Denominational". The Jerusalem Post. Archived from the original on 16 May 2018. Retrieved 15 May 2018.
"Yeshayahu Leibowitz: Idol smasher or idol maker?". The Jerusalem Post | JPost.com. 22 June 2019. Retrieved 13 May 2024. Smashing idols was Leibowitz's mission. And there were many idols to smash: Reform Judaism, Jewish nationalism, Kabbalah, the mystical and messianic insights of Religious Zionism's Abraham Isaac Kook, the notion that the mitzvot are grounded in moral principles.

jstor.org

Freeman, Charles (2010). "Breaking Away: The First Christianities". A New History of Early Christianity. New Haven and London: Yale University Press. pp. 31–46. doi:10.12987/9780300166583. ISBN 978-0-300-12581-8. JSTOR j.ctt1nq44w. LCCN 2009012009. S2CID 170124789. Retrieved 20 January 2021.
Wilken, Robert Louis (2013). "Beginning in Jerusalem". The First Thousand Years: A Global History of Christianity. New Haven and London: Yale University Press. pp. 6–16. ISBN 978-0-300-11884-1. JSTOR j.ctt32bd7m. LCCN 2012021755. S2CID 160590164. Retrieved 20 January 2021.
Ackerman, Ari (May 2010). "Eliezer Schweid on the Religious Dimension of a Secular Jewish Renewal". Modern Judaism. 30 (2): 209–228. doi:10.1093/mj/kjq005. ISSN 0276-1114. JSTOR 40604707. S2CID 143106665.
Ferziger, Adam S. (Spring 2001). "Between 'Ashkenazi' and Sepharad: An Early Modern German Rabbinic Response to Religious Pluralism in the Spanish-Portuguese Community". Studia Rosenthaliana. 35 (1). Amsterdam University Press: 7–22. JSTOR 41482436. Archived from the original on 16 July 2023. Retrieved 6 July 2023.
Vittorio Lanternari [it] 'Messianism: Its Historical Origin and Morphology,' Archived 21 April 2021 at the Wayback Machine History of Religions Vol. 2, No. 1 (Summer, 1962), pp. 52–72:'the same messianic complex which originated in Judaism and was confirmed in Christianity.' p. 53

loc.gov

lccn.loc.gov

Ehrman, Bart D. (2005) [2003]. "At Polar Ends of the Spectrum: Early Christian Ebionites and Marcionites". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 95–112. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. ISSN 0009-6407. LCCN 2003053097. S2CID 152458823. Retrieved 20 January 2021.
Freeman, Charles (2010). "Breaking Away: The First Christianities". A New History of Early Christianity. New Haven and London: Yale University Press. pp. 31–46. doi:10.12987/9780300166583. ISBN 978-0-300-12581-8. JSTOR j.ctt1nq44w. LCCN 2009012009. S2CID 170124789. Retrieved 20 January 2021.
Wilken, Robert Louis (2013). "Beginning in Jerusalem". The First Thousand Years: A Global History of Christianity. New Haven and London: Yale University Press. pp. 6–16. ISBN 978-0-300-11884-1. JSTOR j.ctt32bd7m. LCCN 2012021755. S2CID 160590164. Retrieved 20 January 2021.
Boyarin, Daniel (1994). "Introduction". A radical Jew: Paul and the politics of identity. Berkeley: University of California Press. pp. 13–38. ISBN 978-0-520-08592-3. LCCN 93036269. Archived from the original on 10 February 2023. Retrieved 15 June 2006. Paul was motivated by a Hellenistic desire for the One, which among other things produced an ideal of a universal human essence, beyond difference and hierarchy. This universal humanity, however, was predicated (and still is) on the dualism of the flesh and the spirit, such that while the body is particular, marked through practice as Jew or Greek, and through anatomy as male or female, the spirit is universal. Paul did not, however, reject the body—as did, for instance, the gnostics—but rather promoted a system whereby the body had its place, albeit subordinated to the spirit. Paul's anthropological dualism was matched by a hermeneutical dualism as well. Just as the human being is divided into a fleshy and a spiritual component, so also is language itself. It is composed of outer, material signs and inner, spiritual significations. When this is applied to the religious system that Paul inherited, the physical, fleshy signs of the Torah, of historical Judaism, are re-interpreted as symbols of that which Paul takes to be universal requirements and possibilities for humanity.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. In the late 1960s and 1970s, both Jews and Christians in the United States were surprised to see the rise of a vigorous movement of Jewish Christians or Christian Jews.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 194. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. The Rise of Messianic Judaism. In the first phase of the movement, during the early and mid-1970s, Jewish converts to Christianity established several congregations at their own initiative. Unlike the previous communities of Jewish Christians, Messianic Jewish congregations were largely independent of control from missionary societies or Christian denominations, even though they still wanted the acceptance of the larger evangelical community.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. While Christianity started in the first century of the Common Era as a Jewish group, it quickly separated from Judaism and claimed to replace it; ever since the relationship between the two traditions has often been strained. But in the twentieth century groups of young Jews claimed that they had overcome the historical differences between the two religions and amalgamated Jewish identity and customs with the Christian faith.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. pp. 194–195. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. When the term resurfaced in Israel in the 1940s and 1950s, it designated all Jews who accepted Christianity in its Protestant evangelical form. Missionaries such as the Southern Baptist Robert Lindsey noted that for Israeli Jews, the term nozrim, "Christians" in Hebrew, meant, almost automatically, an alien, hostile religion. Because such a term made it nearly impossible to convince Jews that Christianity was their religion, missionaries sought a more neutral term, one that did not arouse negative feelings. They chose Meshichyim, Messianic, to overcome the suspicion and antagonism of the term nozrim. Meshichyim as a term also had the advantage of emphasizing messianism as a major component of the Christian evangelical belief that the missions and communities of Jewish converts to Christianity propagated. It conveyed the sense of a new, innovative religion rather that [sic] an old, unfavorable one. The term was used in reference to those Jews who accepted Jesus as their personal savior, and did not apply to Jews accepting Roman Catholicism who in Israel have called themselves Hebrew Christians. The term Messianic Judaism was adopted in the United States in the early 1970s by those converts to evangelical Christianity who advocated a more assertive attitude on the part of converts towards their Jewish roots and heritage.

masortiworld.org

Robert Gordis. "Torah MiSinai:Conservative Views". A Modern Approach to a Living Halachah. Masorti World. Archived from the original on 13 July 2007. The Torah is an emanation of God…This conception does not mean, for us, that the process of revelation consisted of dictation by God.

meaningfullife.com

Chaya Shuchat (25 June 2015). "The Kosher Pig?". Archived from the original on 23 March 2010. Retrieved 1 November 2009. It is also the most quintessentially "treif" of animals, with its name being nearly synonymous with non-kosher…Although far from alone in the litany of non-kosher animals, the pig seems to stand in a class of its own.

mechon-mamre.org

Gen. 17:3–8 Genesis 17: 3–8: Abram fell facedown, and God said to him, "As for me, this is my covenant with you: You will be the father of many nations. No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. I will make you very fruitful; I will make nations of you, and kings will come from you. I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. The whole land of Canaan, where you are now an alien, I will give as an everlasting possession to you and your descendants after you; and I will be their God;" Gen. 22:17–18 Genesis 22: 17–18: I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring, all nations on earth will be blessed, because you have obeyed me."
Exodus 20:3 "You shall have no other gods before me; Deut. 6:5 Deuteronomy 6:5 "Love the LORD your God with all your heart and with all your soul and with all your strength."
Lev. 19:18 Leviticus 19:18: "'Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord"
The Books of Melachim (Kings) and Book of Yeshaiahu (Isaiah) in the Tanakh contain a few of the many Biblical accounts of Israelite kings and segments of ancient Israel's population worshiping other gods. For example: King Solomon's "wives turned away his heart after other gods…[and he] did that which was evil in the sight of the LORD, and went not fully after the LORD" (elaborated in 1 Melachim 11:4–10); King Ahab "went and served Baal, and worshiped him…And Ahab made the Asherah [a pagan place of worship]; and Ahab did yet more to provoke the LORD, the God of Israel, than all the kings of Israel that were before him" (1 Melachim 16:31–33); the prophet Isaiah condemns the people who "prepare a table for [the idol] Fortune, and that offer mingled wine in full measure unto [the idol] Destiny" (Yeshaiahu 65:11–12). Translation: JPS (Jewish Publication Society) edition of the Tanakh, from 1917, available at Mechon Mamre Archived 12 June 2010 at the Wayback Machine.
"What Do Jews Believe?". Mechon Mamre. Archived from the original on 6 April 2009. Retrieved 13 April 2009. The closest that anyone has ever come to creating a widely accepted list of Jewish beliefs is Maimonides' thirteen principles of faith.

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"Maimonides' 13 Foundations of Judaism". Mesora. Archived from the original on 23 April 2016. Retrieved 13 April 2009. However if he rejects one of these fundamentals he leaves the nation and is a denier of the fundamentals and is called a heretic, a denier, etc.

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Greenberg, Joel (19 August 1994). "Yeshayahu Leibowitz, 91, Iconoclastic Israeli Thinker". The New York Times. ISSN 0362-4331. Retrieved 13 May 2024. A staunch believer in the separation of state from religion, he argued that the blend of religion and politics in Israel corrupted the faith... He taught at the Hebrew University in Jerusalem for 36 years, lecturing in biochemistry, neurophysiology, philosophy and the history of science... A volume of his work was published in English under the title "Judaism, Human Values and the Jewish State" by Harvard University Press in 1992.

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"What are the Standards of the UMJC?". Union of Messianic Jewish Congregations. June 1998. Archived from the original on 20 October 2015. Retrieved 3 May 2015. 1. We believe the Bible is the inspired, the only infallible, authoritative Word of G-d.
2. We believe that there is one G-d, eternally existent in three persons, Father, Son and Holy Spirit.
3. We believe in the deity of the L-RD Yeshua, the Messiah, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory.

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;Orthodox
Simmons, Shraga (9 May 2009). "Why Jews Don't Believe in Jesus". Aish HaTorah. Archived from the original on 27 September 2016. Retrieved 28 July 2010. Jews do not accept Jesus as the messiah because:
#Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.

Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 28 June 2006. Retrieved 14 February 2007. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. 9 August 1999. Archived from the original on 28 September 2006. Retrieved 14 February 2007. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Archived from the original on 23 October 2014. Retrieved 20 December 2007. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that.

washingtonpost.com

Seeman, Isadore. "Reconstructionist Judaism". Washington Post. Archived from the original on 24 April 2024. Retrieved 23 April 2024. In the 1930s Rabbi Mordecai Kaplan recognized that many Jews were losing interest in religious observance, except perhaps for the high holidays. As a cogent philosopher and the leader of a congregation in New York, Rabbi Kaplan began to evolve a fresh approach to Jewish belief and practice... The essence of Reconstructionism is that Judaism is not just a religion but an evolving religious civilization. Reconstructionists believe in the importance of music, art, dance, the Hebrew language, a dedication to the State of Israel and a sense of Jewish peoplehood...

web.archive.org

Mendes-Flohr 2005. Mendes-Flohr, Paul (2005). "Judaism". In Thomas Riggs (ed.). Worldmark Encyclopedia of Religious Practices. Vol. 1. Farmington Hills, Mi: Thomson Gale. ISBN 978-0-7876-6611-8. Archived from the original on 10 June 2023. Retrieved 29 November 2020 – via Encyclopedia.com.
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The Books of Melachim (Kings) and Book of Yeshaiahu (Isaiah) in the Tanakh contain a few of the many Biblical accounts of Israelite kings and segments of ancient Israel's population worshiping other gods. For example: King Solomon's "wives turned away his heart after other gods…[and he] did that which was evil in the sight of the LORD, and went not fully after the LORD" (elaborated in 1 Melachim 11:4–10); King Ahab "went and served Baal, and worshiped him…And Ahab made the Asherah [a pagan place of worship]; and Ahab did yet more to provoke the LORD, the God of Israel, than all the kings of Israel that were before him" (1 Melachim 16:31–33); the prophet Isaiah condemns the people who "prepare a table for [the idol] Fortune, and that offer mingled wine in full measure unto [the idol] Destiny" (Yeshaiahu 65:11–12). Translation: JPS (Jewish Publication Society) edition of the Tanakh, from 1917, available at Mechon Mamre Archived 12 June 2010 at the Wayback Machine.
Newman, Carey C.; Davila, James R.; Lewis, Gladys S., eds. (1999). The Jewish roots of Christological monotheism: papers from the St. Andrews conference on the historical origins of the worship of Jesus. Brill. ISBN 978-90-04-11361-9. Archived from the original on 18 April 2021. Retrieved 22 August 2010.
Septimus, Daniel. "Must a Jew Believe in God?". My Jewish Learning. 70 / Faces Media. Archived from the original on 25 April 2019. Retrieved 19 November 2018.
"Maimonides' 13 Foundations of Judaism". Mesora. Archived from the original on 23 April 2016. Retrieved 13 April 2009. However if he rejects one of these fundamentals he leaves the nation and is a denier of the fundamentals and is called a heretic, a denier, etc.
Rabbi Mordechai Blumenfeld (9 May 2009). "Maimonides, 13 Principles of Faith". Aish HaTorah. Archived from the original on 27 September 2019. Retrieved 13 August 2009. According to the Rambam, their acceptance defines the minimum requirement necessary for one to relate to the Almighty and His Torah as a member of the People of Israel
Daniel Septimus. "The Thirteen Principles of Faith". MyJewishLearning.com. Archived from the original on 3 April 2015. Retrieved 13 April 2009.
"The Thirteen Principles of the Jewish Faith". Hebrew4Christians. Archived from the original on 25 May 2017. Retrieved 22 August 2010.
"What Do Jews Believe?". Mechon Mamre. Archived from the original on 6 April 2009. Retrieved 13 April 2009. The closest that anyone has ever come to creating a widely accepted list of Jewish beliefs is Maimonides' thirteen principles of faith.
"Description of Judaism, Ontario Consultants on Religious Tolerance". Religioustolerance.org. Archived from the original on 5 November 2020. Retrieved 22 August 2010.
Rietti, Rabbi Jonathan. "How Do You Know the Exodus Really Happened?". Archived from the original on 18 September 2004. The word "emunah" has been translated incorrectly by the King James Bible as merely "belief" or "faith", when in actuality, it means conviction, which is a much more emphatic knowledge of God based on experience.
M. San 10:1. Translation available here [1] Archived 14 April 2010 at the Wayback Machine.
Kosior, Wojciech (2015). "Some Remarks on the Self-Images of the Modern Judaism. Textual Analysis". In Piotr Mróz (ed.). Filozofia kultury. Kraków: Uniwersytet Jagielloński. pp. 91–106. Archived from the original on 17 August 2021.
"Judaism 101: A Glossary of Basic Jewish Terms and Concepts". Union of Orthodox Jewish Congregations in America. 12 April 2006. Archived from the original on 19 February 2001.
Danzinger, Eliezer. "How Many of the Torah's Commandments Still Apply?". Chabad.org. Archived from the original on 15 June 2017. Retrieved 5 June 2017.
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Boyarin, Daniel (1994). "Introduction". A radical Jew: Paul and the politics of identity. Berkeley: University of California Press. pp. 13–38. ISBN 978-0-520-08592-3. LCCN 93036269. Archived from the original on 10 February 2023. Retrieved 15 June 2006. Paul was motivated by a Hellenistic desire for the One, which among other things produced an ideal of a universal human essence, beyond difference and hierarchy. This universal humanity, however, was predicated (and still is) on the dualism of the flesh and the spirit, such that while the body is particular, marked through practice as Jew or Greek, and through anatomy as male or female, the spirit is universal. Paul did not, however, reject the body—as did, for instance, the gnostics—but rather promoted a system whereby the body had its place, albeit subordinated to the spirit. Paul's anthropological dualism was matched by a hermeneutical dualism as well. Just as the human being is divided into a fleshy and a spiritual component, so also is language itself. It is composed of outer, material signs and inner, spiritual significations. When this is applied to the religious system that Paul inherited, the physical, fleshy signs of the Torah, of historical Judaism, are re-interpreted as symbols of that which Paul takes to be universal requirements and possibilities for humanity.
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Vittorio Lanternari [it] 'Messianism: Its Historical Origin and Morphology,' Archived 21 April 2021 at the Wayback Machine History of Religions Vol. 2, No. 1 (Summer, 1962), pp. 52–72:'the same messianic complex which originated in Judaism and was confirmed in Christianity.' p. 53
Michael L. Morgan, Steven Weitzman, (eds.,) Rethinking the Messianic Idea in Judaism, Archived 10 February 2023 at the Wayback Machine Indiana University Press 2014 ISBN 978-0-253-01477-1 p. 1. Gershom Scholem considered 'the messianic dimensions of the Kabbalah and of rabbinic Judaism as a central feature of a Jewish philosophy of history.'
Cohn-Sherbok, Dan (2000). "Messianic Jewish mission". Messianic Judaism. London: Continuum International Publishing Group. p. 179. ISBN 978-0-8264-5458-4. OCLC 42719687. Archived from the original on 10 February 2023. Retrieved 10 August 2010. Evangelism of the Jewish people is thus at the heart of the Messianic movement.
"What are the Standards of the UMJC?". Union of Messianic Jewish Congregations. June 1998. Archived from the original on 20 October 2015. Retrieved 3 May 2015. 1. We believe the Bible is the inspired, the only infallible, authoritative Word of G-d.
2. We believe that there is one G-d, eternally existent in three persons, Father, Son and Holy Spirit.
3. We believe in the deity of the L-RD Yeshua, the Messiah, in His virgin birth, in His sinless life, in His miracles, in His vicarious and atoning death through His shed blood, in His bodily resurrection, in His ascension to the right hand of the Father, and in His personal return in power and glory.
Israel b. Betzalel (2009). "Trinitarianism". JerusalemCouncil.org. Archived from the original on 27 April 2009. Retrieved 3 July 2009. This then is who Yeshua is: He is not just a man, and as a man, he is not from Adam, but from God. He is the Word of HaShem, the Memra, the Davar, the Righteous One, he didn't become righteous, he is righteous. He is called God's Son, he is the agent of HaShem called HaShem, and he is "HaShem" who we interact with and not die.
"Do I need to be Circumcised?". JerusalemCouncil.org. 10 February 2009. Archived from the original on 6 August 2010. Retrieved 18 August 2010. To convert to the Jewish sect of HaDerech, accepting Yeshua as your King is the first act after one's heart turns toward HaShem and His Torah—as one can not obey a commandment of God if they first do not love God, and we love God by following his Messiah. Without first accepting Yeshua as the King and thus obeying Him, then getting circumcised for the purpose of Jewish conversion only gains you access to the Jewish community. It means nothing when it comes to inheriting a place in the World to Come....Getting circumcised apart from desiring to be obedient to HaShem, and apart from accepting Yeshua as your King, is nothing but a surgical procedure, or worse, could lead to you believe that Jewish identity grants you a portion in the World to Come—at which point, what good is Messiah Yeshua, the Word of HaShem to you? He would have died for nothing!...As a convert from the nations, part of your obligation in keeping the Covenant, if you are a male, is to get circumcised in fulfillment of the commandment regarding circumcision. Circumcision is not an absolute requirement of being a Covenant member (that is, being made righteous before HaShem, and thus obtaining eternal life), but it is a requirement of obedience to God's commandments, because circumcision is commanded for those who are of the seed of Abraham, whether born into the family, adopted, or converted....If after reading all of this you understand what circumcision is, and that is an act of obedience, rather than an act of gaining favor before HaShem for the purpose of receiving eternal life, then if you are male believer in Yeshua the Messiah for the redemption from death, the consequence of your sin of rebellion against Him, then pursue circumcision, and thus conversion into Judaism, as an act of obedience to the Messiah.
Moss, Aron. "Can a Jew believe in Jesus?". Archived from the original on 10 October 2023. Retrieved 22 September 2023.
;Orthodox
Simmons, Shraga (9 May 2009). "Why Jews Don't Believe in Jesus". Aish HaTorah. Archived from the original on 27 September 2016. Retrieved 28 July 2010. Jews do not accept Jesus as the messiah because:
#Jesus did not fulfill the messianic prophecies. #Jesus did not embody the personal qualifications of the Messiah. #Biblical verses "referring" to Jesus are mistranslations. #Jewish belief is based on national revelation.

Conservative

Waxman, Jonathan (2006). "Messianic Jews Are Not Jews". United Synagogue of Conservative Judaism. Archived from the original on 28 June 2006. Retrieved 14 February 2007. Hebrew Christian, Jewish Christian, Jew for Jesus, Messianic Jew, Fulfilled Jew. The name may have changed over the course of time, but all of the names reflect the same phenomenon: one who asserts that s/he is straddling the theological fence between Christianity and Judaism, but in truth is firmly on the Christian side.…we must affirm as did the Israeli Supreme Court in the well-known Brother Daniel case that to adopt Christianity is to have crossed the line out of the Jewish community.

Reform

"Missionary Impossible". Hebrew Union College. 9 August 1999. Archived from the original on 28 September 2006. Retrieved 14 February 2007. Missionary Impossible, an imaginative video and curriculum guide for teachers, educators, and rabbis to teach Jewish youth how to recognize and respond to "Jews-for-Jesus," "Messianic Jews," and other Christian proselytizers, has been produced by six rabbinic students at Hebrew Union College-Jewish Institute of Religion's Cincinnati School. The students created the video as a tool for teaching why Jewish college and high school youth and Jews in intermarried couples are primary targets of Christian missionaries.

Reconstructionist/Renewal

"FAQ's About Jewish Renewal". Aleph.org. 2007. Archived from the original on 23 October 2014. Retrieved 20 December 2007. What is ALEPH's position on so called messianic Judaism? ALEPH has a policy of respect for other spiritual traditions, but objects to deceptive practices and will not collaborate with denominations which actively target Jews for recruitment. Our position on so-called "Messianic Judaism" is that it is Christianity and its proponents would be more honest to call it that.
Raphael, Melissa (April 1998). "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities". Nova Religio. 1 (2): 198–215. doi:10.1525/nr.1998.1.2.198. Archived from the original on 17 July 2023. Retrieved 17 July 2023.
Cohn-Sherbok, Dan (2010). "Jewish Buddhists". Judaism Today. London; New York: Continuum. pp. 98–100. ISBN 978-0-8264-3829-4. Archived from the original on 28 June 2023. Retrieved 17 July 2023.
Neusner & Avery-Peck 2003, pp. 354–370, "New Age Judaism". Neusner, Jacob; Avery-Peck, Alan J., eds. (2003) [2000]. The Blackwell Companion to Judaism (Reprint ed.). Malden, Mass: Blackwell Publ. ISBN 1-57718-058-5. Archived from the original on 10 July 2023. Retrieved 10 July 2023.
Seeman, Isadore. "Reconstructionist Judaism". Washington Post. Archived from the original on 24 April 2024. Retrieved 23 April 2024. In the 1930s Rabbi Mordecai Kaplan recognized that many Jews were losing interest in religious observance, except perhaps for the high holidays. As a cogent philosopher and the leader of a congregation in New York, Rabbi Kaplan began to evolve a fresh approach to Jewish belief and practice... The essence of Reconstructionism is that Judaism is not just a religion but an evolving religious civilization. Reconstructionists believe in the importance of music, art, dance, the Hebrew language, a dedication to the State of Israel and a sense of Jewish peoplehood...

wikipedia.org

it.wikipedia.org

Vittorio Lanternari [it] 'Messianism: Its Historical Origin and Morphology,' Archived 21 April 2021 at the Wayback Machine History of Religions Vol. 2, No. 1 (Summer, 1962), pp. 52–72:'the same messianic complex which originated in Judaism and was confirmed in Christianity.' p. 53

worldcat.org

search.worldcat.org

Ehrman, Bart D. (2005) [2003]. "At Polar Ends of the Spectrum: Early Christian Ebionites and Marcionites". Lost Christianities: The Battles for Scripture and the Faiths We Never Knew. Oxford: Oxford University Press. pp. 95–112. doi:10.1017/s0009640700110273. ISBN 978-0-19-518249-1. ISSN 0009-6407. LCCN 2003053097. S2CID 152458823. Retrieved 20 January 2021.
Lietaert Peerbolte, Bert Jan (2013). "How Antichrist Defeated Death: The Development of Christian Apocalyptic Eschatology in the Early Church". In Krans, Jan; Lietaert Peerbolte, L. J.; Smit, Peter-Ben; Zwiep, Arie W. (eds.). Paul, John, and Apocalyptic Eschatology: Studies in Honour of Martinus C. de Boer. Novum Testamentum: Supplements. Vol. 149. Leiden: Brill Publishers. pp. 238–255. doi:10.1163/9789004250369_016. ISBN 978-90-04-25026-0. ISSN 0167-9732. S2CID 191738355. Retrieved 13 February 2021.
Ackerman, Ari (May 2010). "Eliezer Schweid on the Religious Dimension of a Secular Jewish Renewal". Modern Judaism. 30 (2): 209–228. doi:10.1093/mj/kjq005. ISSN 0276-1114. JSTOR 40604707. S2CID 143106665.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. In the late 1960s and 1970s, both Jews and Christians in the United States were surprised to see the rise of a vigorous movement of Jewish Christians or Christian Jews.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 194. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. The Rise of Messianic Judaism. In the first phase of the movement, during the early and mid-1970s, Jewish converts to Christianity established several congregations at their own initiative. Unlike the previous communities of Jewish Christians, Messianic Jewish congregations were largely independent of control from missionary societies or Christian denominations, even though they still wanted the acceptance of the larger evangelical community.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. p. 191. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. While Christianity started in the first century of the Common Era as a Jewish group, it quickly separated from Judaism and claimed to replace it; ever since the relationship between the two traditions has often been strained. But in the twentieth century groups of young Jews claimed that they had overcome the historical differences between the two religions and amalgamated Jewish identity and customs with the Christian faith.
Ariel, Yaakov (2006). "Judaism and Christianity Unite! The Unique Culture of Messianic Judaism". In Gallagher, Eugene V.; Ashcraft, W. Michael (eds.). Jewish and Christian Traditions. Introduction to New and Alternative Religions in America. Vol. 2. Westport, CN: Greenwood Publishing Group. pp. 194–195. ISBN 978-0-275-98714-5. LCCN 2006022954. OCLC 315689134. When the term resurfaced in Israel in the 1940s and 1950s, it designated all Jews who accepted Christianity in its Protestant evangelical form. Missionaries such as the Southern Baptist Robert Lindsey noted that for Israeli Jews, the term nozrim, "Christians" in Hebrew, meant, almost automatically, an alien, hostile religion. Because such a term made it nearly impossible to convince Jews that Christianity was their religion, missionaries sought a more neutral term, one that did not arouse negative feelings. They chose Meshichyim, Messianic, to overcome the suspicion and antagonism of the term nozrim. Meshichyim as a term also had the advantage of emphasizing messianism as a major component of the Christian evangelical belief that the missions and communities of Jewish converts to Christianity propagated. It conveyed the sense of a new, innovative religion rather that [sic] an old, unfavorable one. The term was used in reference to those Jews who accepted Jesus as their personal savior, and did not apply to Jews accepting Roman Catholicism who in Israel have called themselves Hebrew Christians. The term Messianic Judaism was adopted in the United States in the early 1970s by those converts to evangelical Christianity who advocated a more assertive attitude on the part of converts towards their Jewish roots and heritage.
Cohn-Sherbok, Dan (2000). "Messianic Jewish mission". Messianic Judaism. London: Continuum International Publishing Group. p. 179. ISBN 978-0-8264-5458-4. OCLC 42719687. Archived from the original on 10 February 2023. Retrieved 10 August 2010. Evangelism of the Jewish people is thus at the heart of the Messianic movement.
Ariel, Yaakov S. (2000). "Chapter 20: The Rise of Messianic Judaism". Evangelizing the chosen people: missions to the Jews in America, 1880–2000. Chapel Hill: University of North Carolina Press. p. 223. ISBN 978-0-8078-4880-7. OCLC 43708450. Retrieved 10 August 2010. Messianic Judaism, although it advocated the idea of an independent movement of Jewish converts, remained the offspring of the missionary movement, and the ties would never be broken. The rise of Messianic Judaism was, in many ways, a logical outcome of the ideology and rhetoric of the movement to evangelize the Jews as well as its early sponsorship of various forms of Hebrew Christian expressions. The missions have promoted the message that Jews who had embraced Christianity were not betraying their heritage or even their faith but were actually fulfilling their true Jewish selves by becoming Christians. The missions also promoted the dispensationalist idea that the Church equals the body of the true Christian believers and that Christians were defined by their acceptance of Jesus as their personal Savior and not by their affiliations with specific denominations and particular liturgies or modes of prayer. Missions had been using Jewish symbols in their buildings and literature and called their centers by Hebrew names such as Emanuel or Beth Sar Shalom. Similarly, the missions' publications featured Jewish religious symbols and practices such as the lighting of a menorah. Although missionaries to the Jews were alarmed when they first confronted the more assertive and independent movement of Messianic Judaism, it was they who were responsible for its conception and indirectly for its birth. The ideology, rhetoric, and symbols they had promoted for generations provided the background for the rise of a new movement that missionaries at first rejected as going too far but later accepted and even embraced.
Santos, Fernanda (15 January 2007). "New York Rabbi Finds Friends in Iran and Enemies at Home". The New York Times. ISSN 0362-4331. Retrieved 8 April 2024. ... Rabbi Yisroel Dovid Weiss, spokesman and assistant director of a small anti-Zionist group with a foothold in this town in Rockland County, home to one of the nation's largest communities of Hasidic Jews... "we had to let the world know, especially the Arab world and the Muslim world, that we are not their enemies," he said in an interview, a Palestinian flag with the phrase "A Jew Not a Zionist," written in Hebrew, English and Arabic pinned to the lapel of his coat...
Greenberg, Joel (19 August 1994). "Yeshayahu Leibowitz, 91, Iconoclastic Israeli Thinker". The New York Times. ISSN 0362-4331. Retrieved 13 May 2024. A staunch believer in the separation of state from religion, he argued that the blend of religion and politics in Israel corrupted the faith... He taught at the Hebrew University in Jerusalem for 36 years, lecturing in biochemistry, neurophysiology, philosophy and the history of science... A volume of his work was published in English under the title "Judaism, Human Values and the Jewish State" by Harvard University Press in 1992.

ynetnews.com

Weiss, Ruchama; Brackman, Levi (9 December 2010). "Russia's Subbotnik Jews get rabbi". Israel Jewish Scene. Archived from the original on 1 May 2021. Retrieved 22 August 2015.
Eichner, Itamar (11 March 2014). "Subbotnik Jews to resume aliyah". Israel Jewish Scene. Archived from the original on 9 April 2014. Retrieved 9 April 2014.