Many people–Jews as well as non-Jews–understandably find such certainty comforting. There are also emotional reasons that explain why religions tend to enumerate distinct lists of beliefs. As we will see, Jewish tradition was not unaware of this question, but opted for something very different than catechism. Without catechism, what defines a person as a member of that faith? If Judaism so validates skepticism and searching, if it is not illegitimate to be uncertain about God, then what defines a person as a member of the Jewish “faith community”? Surely it has to be more than birth. One reason has to do with public identification as part of a larger group. It is not difficult to understand why religious traditions tend to catechism, why they often create rigorous definitions of what they believe. He therefore composed his Thirteen Principles of Faith, enumerating his basic theological convictions, beliefs he thought every Jew ought to share. Judaism’s greatest medieval philosopher, Maimonides thought that Judaism ought to have something akin to today’s Catholic “catechism,” a series of faith statements that would succinctly define what Jews ought to believe. Maimonides (1135-1204) was perhaps the most prominent example, though by no means the only one. There have also been some strains of Jewish tradition that denied the value and legitimacy of skepticism. Nowhere in their Jewish experience has Judaism provided a place to find reassurance that, in their doubt, they are not alone. The result is that there are very few Jewish settings where Jews have the opportunity to wonder aloud about God, to articulate their sense of what they do and do not believe, and to share their frustrations at not being certain. Synagogue sermons tend either to speak of God as obvious fact or to avoid the issue of God altogether. Almost all Jewish weddings make mention of God, as do naming ceremonies for children, the Passover seder, Hanukkah candle-lighting ceremonies, funerals, and mourning rituals. The prayer book seems to assume confident belief in God. After all, synagogue services constantly speak of God. Much of what Jews see about Judaism itself confirms that sense. Of course, the perception that belief in God is fundamental to authentic Jewish religious experience is not only the result of popular culture. Fundamentalists may regard anything short of absolute faith as religiously insufficient Jewish tradition does not share their reliance on certainty. Indeed, as we will see, the Torah goes to great lengths to reassure the searching Jew that skepticism is healthy, legitimate, and even celebrated in Jewish life. Uncertainty is not the enemy of religious and spiritual growth. In Jewish spiritual life, faith is not the starting point of the journey. Judaism does not ask Jews to give up their questions or to deny their doubt. Judaism does not require faith statements as a sign of legitimacy. In that regard, Judaism is somewhat different. It would be difficult to imagine a committed Christian for whom some faith statement about Jesus was not a central religious tenet, or a Muslim openly skeptical about Allah. Judaism, more than any other major religious tradition does not see skeptics as second-class citizens. My Jewish Learning is a not-for-profit and relies on your help Donate
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