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| The realm of a religion where one has access to a system of symbols |
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| being at-one or reconciled with the ultimate reality |
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| Most important story in a religion. It is often the story that the religion is founded on. |
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| Seperating your own beliefs and insider traditions in order to become nuetral. |
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| The act of entering into a religions system of symbols |
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| The family of the great religious traditions which emerged in the Far East. |
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| Specifically, it involves the effort to take into account and do full justice to the understanding and experience of the insider in developing a full or rounded understanding of the object of investigation. |
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| An act of imaginatively stepping into another person's perspective and considering how things look from over there, as if one were an insider while one is not one in fact. |
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| Pertaining to the end of history as we know it, sometimes spoken as the end of time. |
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| The awesome, infinite standard of righteousness, justice, and inward beauty that God in Western religions. |
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| The singularity of God in the understanding of Western religions, transcendent beyond all created things, as their creator, sustainer, providential governor, source of moral guidance, controller of their destiny, and final judge |
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| The person-like character of God in the understanding of Western religions, in virtue of which (a) God and his intentions in essential respects would not be known did he not reveal himself (make himself and his intentions known) in human history and (b) God is capable of entering into relationship with particular persons and peoples, thereby singling them out from among other persons and peoples to accomplish his special purposes in history. |
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| A religious symbol that serves not only to represent some aspect of what is taken to be ultimate reality but which in the appropriate circumstances serves for participants to render it present and enable direct participation in it. |
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| The respect in which events in human experience from time to time in a variety of different ways pose a threat to the ultimate meaningfulness of life and disclose a felt dis-relationship between the persons feeling that threat and what is taken to be ultimate reality |
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| attempt to get at-onement with the ultimate reality |
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| Anything which refers to and thus represents something pertaining to "ultimate reality." |
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| A disclosure or communication by the "ultimate reality" to human beings of matters that would not otherwise be known |
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| A feature of historical religions (see especially Judaism, Christianity, and Islam) whereby the universal and eternal message of divine revelation is accessible only in and through the particular historical and culturally specific circumstances in which it is held to have originally been given. |
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| One of two tests of candidates for empathetically objective interpretations of religious phenomena. Its purpose is to test how well one's interpretation has captured and conveyed an insider's perspective. |
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| Cultivation of a personal relationship to "ultimate reality" |
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| Employment of ascetic and meditative disciplines in a deliberate quest to interrupt, slow down, or otherwise break through and become free of, the obscuring limitations and distracting compulsions of ordinary life |
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| A rational, dialectical effort to transcend conventional patterns of thinking in the effort to attain understanding of, and consciousness-transforming insight into, what is taken to be the ultimate. It typically involves systematic study of a tradition's scripture and previous attempts to articulate what is ultimately the case. |
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| Concerted effort to bring all of life, individual and communal, into conformity with the way things are ultimately supposed to be |
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| Participation in the sacred archetypal patterns through which "ultimate reality" is understood by participants to be manifest, by means of symbolic ritual enactments |
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| way of shamanic mediation |
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| Entry into altered states of consciousness in which persons become mediators or channels for what is taken to be an intervention of spiritual reality, |
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| One of the two subject matters of the Oral Torah, especially having to do with the purposes of the commandments, but encompassing everything in the Torah other than the commandments of God and their implications. |
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| One of the most respected of the rabbis whose interpretations and arguments are preserved in the Talmud. |
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| A movement in the latter half of the 19th century attempting to adapt Judaism to modern life by using principles of change within the traditional laws and make use of the tools and principles of modern scholarship in studying the Torah; occupies a middle ground between Reform and Orthodox Judaism. Always supported Zionism |
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| describes the exit from egypt through the wilderness of sanai and into the promise land. |
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| One of the two subject matters of the Oral Torah, specifically having to do with the commandments of God and their implications. |
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| A popular mystical and devotional Jewish movement beginning in the 17th century in Eastern Europe.It emphasizes intuition over reason, non-scholarly piety over scholarship in the study of Torah, and worshipping God through devotional joy.n the second generation, it came to emphasize the role of charismatic holy men (zaddiks [also tzaddiks], rebbes). |
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| Jewish Enlightenment.producing new forms of Jewish religious life, assimilation of large numbers of Jews into the surrounding culture, and provoking sometimes hostile reaction among those who continued to identify with traditional beliefs and practices. |
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| One of the great first century CE rabbis whose interpretations and arguments are preserved in the Talmud. |
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| Founder of Hasidism; charismatic holy man, storyteller, mystic, wonder worker, and shaman. |
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| The ancient southern kingdom into which the united Kingdom of Israel split in 922 BCE, centered in Jerusalem, lasting until its destruction in 586 by the Babylonians, restored later in that century and lasting until 70 CE. |
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| A religious Jew; i.e., a Jew who identifies with and practices Judaism as a religious faith. |
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| The Jewish mystical tradition [or at least one major strand of that tradition], dedicated to discovering the esoteric, inner meaning of the Torah |
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| The greatest Jewish philosopher, who brought together in a happy synthesis the philosophy of Aristotle with the faith and practice of Judaism in his Guide for the Perplexed, and one of the greatest of the Medieval rabbis whose clarifying summary of the entire Oral Torah, called Mishneh Torah, is still regarded as among the best and most influential. |
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| The oldest portion of what is found the Talmud, compiled and edited by Rabbi Judah around 200 CE, representing the most authoritative judicial rulings |
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| A good deed or virtuous action. It most often refers to a commandment of God given in the Torah |
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| Part of the Whole Torah that is said to have been given by God to Moses (and through Moses to the people of Israel) at Mt. Sinai |
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| A sect of late Biblical Judaism (in Judaism, it is post-Biblical, post-Hebrew-Bible) which became responsible for the reshaping of Judaism after the destruction of the Temple in 70 CE and the content of the Mishnah. |
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| Perhaps the first great Jewish philosopher, who lived in the first century CE in Alexandria, Egypt. He synthesized the philosophy of Plato and ancient Stoicism with Biblical religion |
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| Literally, "my master." Title for a master, teacher, and ordained judge of the Oral Torah. |
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| The dominant character of post-Biblical Judaism until modern times, accepting the theory and practice of the Oral Torah, and thus the centrality of Torah, its study, and its practical guidance for all aspects of Jewish life. |
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| Proclamation of the unity of God: "Hear, O Israel, the Lord our God. The Lord is one." |
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| Mishnah plus commentary on the Mishnah, called Gemara, produced in rabbinical academies in Palestine and in Babylonia (actually two versions) between 200 CE and 700 CE. |
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| The Jewish scriptures; an acronym made up of Torah, Neviim (the books of the Prophets), and Ketubim (the Writings, including the Psalms, Proverbs, Ecclesiastes, and Song of Solomon). |
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| Amulets (phylacteries) worn by adult males at morning prayer. Tied to body. |
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| The first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. |
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| The first five books of the Hebrew Bible: Genesis, Exodus, Leviticus, Numbers, and Deuteronomy. |
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| The city in Palestine where a rabbinical academy was established after the destruction of the Second Temple to determine and shape what would become of subsequent Judaism. |
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| The mountain on which Jerusalem and the Temple was built, yet also symbolic of the entire Jewish homeland, the "promised land" of Palestine. |
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| The Zealots were basically a nationalistic movement, not a religious one. They favored war against Rome, and believed that death was preferable to being under Roman control. |
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| The Sadducees evolved out of the Hellenistic elements of Judaism. The movement was made up of the priests and the aristocrats of Jewish society. They were religiously conservative but socially liberal. The Sadducees believed in a strict, narrow and unchanging interpretation of the written Torah, and they did not believe in oral Torah. |
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| The Essenes were an ascetic and mystical group devoted to strict discipline. They lived in isolation from the world. The Dead Sea Scrolls are believed to be the product of an Essene sect. |
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| Purim is one of the most joyous and fun holidays on the Jewish calendar. It commemorates a time when the Jewish people living in Persia were saved from extermination. |
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| his true essence of G-d is known as Ein Sof, which literally means "without end," which encompasses the idea of His lack of boundaries in both time and space. In this truest form, the Ein Sof is so transcendent that It cannot have any direct interaction with the universe. The Ein Sof interacts with the universe through ten emanations from this essence, known as the Ten Sefirot. |
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| 1917. Declared the British commitement to creating a Jewish state in Palestine |
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