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Yahudim (Judaism) 01: A Deep Introduction to the Faith of Israel
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Judaism not merely as a collection of beliefs, but as a covenantal way of life rooted in Torah, Jewish history, prayer, ethics, holiness, and the relationship between the Creator and humanity.
Yahudim(Judaism) begins with a fundamental proclamation:
שְׁמַע יִשְׂרָאֵל, יְהוָה אֱלֹהֵינוּ, יְהוָה אֶחָד
Transliteration: Shema Yisrael: YHWH Eloheinu, YHWH Echad.
English: “Hear, O Israel: YHWH is our Elohim, YHWH is One.”--Debarim(Deuteronomy) 6:4
This declaration is at the heart of Yahudi(Jewish) faith.
Yahudim(Judaism) teaches that there is one Creator of heaven and earth, without rival, partner, equal, physical form, or division. The Creator is the source of existence, morality and life itself.
But Yahudim(Judaism) is not simply a doctrine about Almighty. It asks a much deeper question:
How should human beings live in relationship with the Almighty, with one another, and with the world Almighty created?
The Jewish answer is: through covenant, Torah, mitzvot, justice, mercy, holiness and faithful obedience.
1. Who is Elohim(Almighty) according to Yahudim(Judaism)?
The Torah introduces Elohim as the Creator:
“In the beginning Elohim created the heavens and the earth.”
— Bereshith(Genesis) 1:1
Yahudim(Judaism) therefore begins with creation, not with the existence of a particular nation.
Before Israel existed as a nation, there was humanity.
Elohim created Adam and Eve. Elohim established a covenant with Noah. Elohim called Abraham. Elohim formed Israel through Mosheh(Moses).
This is important because Yahudim(Judaism) does not teach that Elohim is exclusively interested in Jewish people.
The Torah presents Elohim as Creator of all humanity.
Tehillim(Psalm) 24:1 declares:
“The earth belongs to The earth is Elohim's, and all its fullness.”
Therefore, Yahudim(Judaism) sees every human being as possessing dignity because humanity is created בְּצֶלֶם אֱלֹהִים — b'tzelem Elohim, “in the image of Elohim.”
Bereshith(Genesis) 1:27 says:
“And Elohim created man in His own image.”
This principle becomes foundational to Jewish ethics.
2. Yahudim(Judaism) is a covenantal faith
One of the most important words for understanding Judaism is:
בְּרִית — Brit
meaning covenant.
A covenant is a sacred relationship involving obligations and responsibilities.
Elohim establishes several significant covenants throughout the Torah.
Noah
After the Flood, Elohim establishes a covenant with Noah and, remarkably, with humanity and the living creation.
Bereshith(Genesis) 9 presents the covenant of the rainbow.
This covenant is universal.
Abraham
Elohim then calls Abraham:
“Go forth from your land, your birthplace, and your father's house...”
— Bereshith(Genesis) 12:1
Elohim promises Abraham descendants, blessing and land.
But notice something extremely important:
“And through you all the families of the earth shall be blessed.”
— Bereshith(Genesis) 12:3
Israel's election therefore was never intended to mean:
“Elohim loves Yahudim(Jews) and hates everyone else.”
Rather, the biblical concept is that Israel has a particular covenantal responsibility within Elohim's purposes for humanity.
3. Abraham and the beginning of Yisra’el(Israel)
Abraham is regarded as the father of the Jewish people.
His story is primarily found in Bereshith(Genesis) 12–25.
Elohim calls Abraham to leave his homeland and trust Him.
Abraham's faith becomes an important biblical model.
Bereshith(Genesis) 15:6 says:
“And he believed in Adonai, and He counted it to him as righteousness.”
Abraham's descendants include Isaac and Jacob.
Ya’aqob(Jacob) is later given the name Yisra’el.
Bereshith(Genesis) 32:28:
“Your name shall no longer be called Ya’aqob, but Yisra’el.”
Ya’aqob- Jacob's twelve sons become associated with the Twelve Tribes of Yisra’el.
Thus the Jewish people emerge historically from the family of Abraham, Yitshaq(Isaac) and Jacob(Ya’aqob).
4. The Exodus: redemption from Mitrayim(Egypt)
One of the defining events of Jewish history is the Exodus from Mitrayim(Egypt).
The Israelites are enslaved under Pharaoh.
Elohim hears their cries.
Exodus 3:7 says:
“I have surely seen the affliction of My people who are in Egypt.”
Elohim calls Mosheh.
Mosheh confronts Pharaoh with the command:
שַׁלַּח אֶת־עַמִּי
Shalach et-ammi
“Let My people go.”
The Exodus becomes the foundational Yahudi(Jewish) story of redemption.
It is remembered every year during Pesach (Passover).
The Jewish people do not simply commemorate something that happened to their ancestors.
The Haggadah instructs Jews to regard themselves as though they themselves came out of Mitsrayim(Egypt).
Why?
Because Jewish identity is deeply connected to remembering Elohim's acts in history.
5. Sinai and the giving of Torah
After leaving Mitsrayim(Egypt), Yisrael comes to Mount Sinai.
This is arguably the central moment of biblical Jewish identity.
Elohim enters into covenant with Yisrael.
Exodus 19:5–6 says:
“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be My treasured possession among all peoples... and you shall be to Me a kingdom of priests and a holy nation.”
Yisrael receives Torah.
The Torah is not merely a book of religious stories.
It contains commandments concerning:
Yahudim(Judaism) therefore understands holiness as something expressed in ordinary life.
6. What does “Torah” actually mean?
The Hebrew word Torah (תורה) is often translated as “Law,” but that translation can be misleading.
Torah carries the meaning of instruction, teaching and direction.
The Written Torah traditionally consists of the Five Books of Moses:
1. Bereshit — Genesis
2. Shemot — Exodus
3. Vayikra — Leviticus
4. Bamidbar — Numbers
5. Devarim — Deuteronomy
Together they are called:
חֲמִשָּׁה חוּמְשֵׁי תוֹרָה — Chamishah Chumshei Torah
“The Five Books of Torah.”
But Yahudim(Judaism) does not traditionally understand Torah interpretation as simply reading the biblical text without an interpretive tradition.
This leads us to the Oral Torah.
7. Written Torah and Oral Torah
Rabbinic Judaism teaches that alongside the Written Torah there exists an interpretive tradition transmitted through generations.
Eventually much of this tradition was recorded.
The Mishnah was compiled around the beginning of the third century CE, traditionally associated with Rabbi Judah ha-Nasi.
The Gemara, together with the Mishnah, forms the Talmud.
There are two major Talmudic compilations:
The Talmud contains discussions concerning Torah interpretation, law, ethics, philosophy, customs and practical life.
This is why Judaism is not simply:
“Read the Bible and decide for yourself.”
Jewish learning traditionally occurs through generations of interpretation and argument.
Interestingly, disagreement itself can be part of Torah study.
The famous rabbinic disputes between Beit Hillel and Beit Shammai demonstrate this.
The Talmud preserves disagreements rather than eliminating them.
8. The Jewish concept of mitzvah
A central word in Jewish life is:
מִצְוָה — mitzvah
It literally means a commandment.
Plural:
מִצְווֹת — mitzvot
Traditional Judaism speaks of 613 mitzvot derived from the Torah.
They include commandments concerning one's relationship with Elohim and commandments concerning one's relationship with other human beings.
This distinction is extremely important.
A person cannot claim to love Elohim while treating other people unjustly.
Leviticus 19:18 teaches:
“You shall love your neighbor as yourself.”
And Leviticus 19:34 extends the principle to the stranger:
“The stranger who resides with you shall be to you as one of your citizens; you shall love him as yourself.”
This is a profound Yahudi(Jewish) ethical principle.
9. Yahudim(Judaism) and the stranger
The Torah repeatedly commands Israel to care for the ger, the stranger residing among them.
Why?
Because Yisrael knows what it means to be vulnerable.
Exodus 23:9 says:
“You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Mitsrayim(Egypt).”
Yahudim(Jewish) ethics therefore repeatedly connects memory with morality.
Because you suffered, do not cause another person to suffer.
Because you were strangers, treat strangers with dignity.
Because you were oppressed, do not become oppressors.
10. Shabbat: the holiness of time
One of Judaism's greatest gifts to civilization is the concept of Shabbat — שבת.
Bereshith(Genesis) describes Elohim's completion of creation and the sanctification of the seventh day.
Bereshith(Genesis) 2:2–3 says:
“And on the seventh day Elohim finished the work which He had made... and Elohim blessed the seventh day and sanctified it.”
The fourth commandment states:
“Remember the Shabbath day and set it apart.”
— Shemoth(Exodus) 20:8
Shabbat begins before sunset on Friday and concludes after nightfall on Saturday.
Traditionally, Yahudi(Jews) refrain from the categories of creative labor defined by halakhic tradition.
But Shabbat is more than avoiding work.
It is a declaration:
I am not merely a producer.
My worth does not depend upon economic productivity.
The world belongs to Elohim.
Shabbat creates sacred time for:
11. Jewish prayer
Prayer is another central pillar.
One of the most famous Jewish prayers is the Amidah, also called the Shemoneh Esrei.
The traditional Amidah contains blessings concerning:
Yahudim(Judaism) therefore teaches people to bring virtually every dimension of life before Elohim.
Another foundational prayer is the Shema.
Deuteronomy 6:4:
“Hear, O Israel: יְהוָה is our Elohim, יְהוָה is One.”
The Shema continues by commanding Israel to love Elohim:
“You shall love your Elohim with all your heart, with all your soul, and with all your might.”
Yahudim(Judaism) therefore does not understand faith as merely intellectual agreement.
It involves love, obedience, memory and action.
12. Teshuvah: returning to Elohim
Yahudim(Judaism) has a profound doctrine of repentance called:
תְּשׁוּבָה — Teshuvah
Literally, return.
The idea is beautiful.
When someone sins, the person is not permanently defined by the sin.
There is a path back.
The process traditionally involves:
1. recognizing the wrongdoing
2. regretting it
3. confessing before Elohim
4. making restitution where appropriate
5. changing one's behavior
6. demonstrating that the person has genuinely changed
Maimonides gives an influential treatment of repentance in his Mishneh Torah, Hilchot Teshuvah.
This teaches something profound:
Your past does not have to become your destiny.
13. Yom Kippur
The holiest day of the Jewish calendar is:
יום הכיפורים - Yom HaKippurim
The Day of Atonement.
Wayyiqra(Leviticus) 16 describes the ancient Temple rituals associated with this day.
Today, without the Temple, Jewish observance centers around:
But Yahudim(Judaism) makes an important distinction.
If you hurt another person, praying to Elohim alone does not automatically repair the relationship.
You must seek forgiveness from the person you harmed.
This reflects a powerful principle:
Spirituality cannot be separated from ethics.
14. The Jewish festivals
The Yahudi(Jewish) calendar is filled with sacred memories.
Pesach — Passover
Remembers the Exodus from Egypt.
Shavuot
Associated with the giving of Torah at Sinai.
Rosh Hashanah
The Yehudi(Jewish) New Year and a period of reflection, judgment and renewal.
Yom Kippur
The Day of Atonement.
Sukkot
Remembers Israel's wilderness journey and celebrates God's provision.
Shemini Atzeret and Simchat Torah
Associated with rejoicing in Torah.
Chanukah
Commemorates the Hasmonean/Maccabean struggle and the rededication of the Jerusalem Temple.
Purim
Remembers the events recorded in the Book of Esther.
These festivals make Yahudi(Jewish) history liturgical memory.
The past continually enters the present.
15. The Temple in Jerusalem
The Jerusalem Temple was central to ancient Israelite worship.
The First Temple is traditionally associated with King Solomon.
It was destroyed by the Babylonians in 586 BCE.
The Second Temple was later established after the return from Babylonian exile and was eventually expanded magnificently under Herod.
The Second Temple was destroyed by Rome in 70 CE.
This changed Judaism profoundly.
Without the Temple and its sacrificial system, Jewish religious life increasingly centered upon:
This transformation was essential to Jewish survival throughout centuries of exile.
16. The synagogue
The synagogue is called:
בית הכנסת — Beit Knesset
“House of Assembly.”
It is also commonly called Beit Midrash, “House of Study,” when emphasizing learning.
The synagogue became a central institution for:
Judaism therefore does not depend upon a single priesthood for ordinary religious life.
A rabbi is primarily a teacher and interpreter of Jewish law and tradition, not a priest who stands between ordinary Jews and Elohim.
17. Jewish view of humanity
Judaism teaches that every human being is created in Elohim's image.
Therefore human life possesses extraordinary value.
The Mishnah states:
“Whoever destroys one life, it is as though he destroyed an entire world.”
This teaching is connected with the idea that humanity originates from one person.
It also means that saving life is extraordinarily important.
The principle of pikuach nefesh, preserving human life, becomes one of the strongest principles in Jewish law.
18. Judaism and salvation
Judaism does not generally teach salvation in exactly the same framework found in many religious traditions.
Judaism emphasizes that human beings are responsible for how they live before Elohim.
It does not teach that every person is born carrying Adam's personal guilt.
Instead, Judaism teaches that human beings possess moral responsibility and the capacity for repentance.
The Torah says:
“I have set before you life and death, blessing and curse. Therefore choose life.”
— Deuteronomy 30:19
That is profoundly Jewish.
Choose life.
Choose righteousness.
Choose faithfulness.
Return when you fall.
Do justice.
Love kindness.
Walk humbly with Elohim.
19. What does Judaism say about the Messiah?
Judaism does have a concept of Mashiach — משיח, meaning “anointed one.”
The Messiah is traditionally understood as a future Davidic king who will play a major role in the restoration of Israel and the fulfillment of prophetic hopes.
Important prophetic passages include:
Isaiah 11
which speaks of a Davidic ruler and an era of righteousness.
Jeremiah 23:5–6
speaks of a righteous branch from David.
Ezekiel 37
speaks of the restoration and reunification of Israel.
Micah 4
describes a future age in which nations will seek peace.
Jewish messianic expectation is therefore deeply connected with:
Different Jewish traditions understand these prophecies differently, but the concept of a future redeemed world is deeply rooted in Jewish Scripture.
20. Judaism does not require everyone to become Jewish
This is one of the most misunderstood aspects of Judaism.
Judaism generally does not teach that every Gentile must convert to Judaism in order to have a relationship with Elohim.
The rabbinic tradition speaks about the Seven Noahide Laws, associated with the covenant with Noah.
They broadly concern:
1. rejection of idolatry
2. rejection of blasphemy
3. prohibition of murder
4. prohibition of sexual immorality
5. prohibition of theft
6. prohibition of eating flesh taken from a living animal
7. establishment of systems of justice
The idea is that righteousness before Elohim is not restricted to one ethnicity.
The Talmud teaches that:
“The righteous among the nations have a share in the World to Come.”
— Talmud, Sanhedrin 105a, in the broader rabbinic discussion
This gives Judaism a universal dimension.
21. Judaism and the nations
The prophet Isaiah presents Yisrael's calling in universal terms.
Yeshayahu(Isaiah) 2:3 says:
“For out of Tsiyon shall go forth Torah, and the word of יְהוָה from Yerushalayim.”
And Isaiah 2:4 describes a future in which:
“Nation shall not lift up sword against nation.”
The prophetic vision is therefore not simply:
Israel blessed while everyone else is rejected.
It is a vision in which the nations come to know the Elohim of Yisrael and the world moves toward justice and peace.
22. Jewish history: exile and survival
Jewish history is remarkable.
Israel experienced:
Yet Jewish identity survived.
How?
A major answer is:
Torah and memory.
A Jew could lose a kingdom and still possess Torah.
A Jew could be expelled from a city and carry Shabbat.
A family could cross borders and carry the Hebrew prayers.
A community could lose its synagogue and build another.
Jewish civilization survived partly because Judaism transformed time, family, learning, food, prayer and memory into vehicles of covenantal identity.
23. Maimonides and Jewish philosophy
One of Judaism's greatest medieval thinkers was:
Rabbi Moshe ben Maimon — Maimonides (Rambam)
1138–1204.
He wrote the Mishneh Torah, one of the most influential systematic works of Jewish law.
He also wrote the Guide for the Perplexed, dealing with philosophy, theology and the relationship between reason and revelation.
Maimonides strongly emphasized Elohim's unity and incorporeality.
His famous Thirteen Principles of Faith became enormously influential in later Jewish tradition.
Among them are belief in:
Different Jewish communities have discussed the exact status and formulation of these principles, but they remain central to Jewish intellectual history.
24. The heart of Judaism
If I had to summarize Judaism in a few words, I would say:
Know Elohim.
Love Elohim.
Study Torah.
Live the mitzvot.
Practice justice.
Care for people.
Remember history.
Repent when you fail.
Sanctify ordinary life.
Hope for redemption.
Micah 6:8 gives an extraordinarily concise prophetic summary:
“What does Elohim require of you? Only to do justice, love kindness, and walk humbly with your Elohim.”
That verse captures something essential about Judaism.
Jewish faith is not merely about saying the right words.
It is about becoming a certain kind of human being.
25. The deepest Jewish idea: holiness in ordinary life
Judaism does not restrict holiness to a church-like religious environment.
Holiness can enter:
the dining table,
the workplace,
marriage,
business dealings,
family relationships,
speech,
rest,
charity,
study,
prayer,
food,
time,
and community life.
This is why the Torah contains commandments about seemingly ordinary things.
Judaism says:
There is no sharp division between “religious life” and “ordinary life.”
Life itself can become an offering of service to Elohim.
26. A final word to the Gentile reader
If you are not Jewish and are exploring Judaism, you do not need to begin by pretending to be Jewish.
Begin with the foundations.
Ask:
Is there one Creator?
Look at the biblical testimony.
Ask:
What does the Creator require of humanity?
Study Genesis through Deuteronomy.
Ask:
What does justice look like?
Study the Prophets.
Ask:
What does repentance mean?
Study the Torah and Jewish tradition.
Ask:
What does it mean to live faithfully before Elohim?
Study the mitzvot.
And above everything else, do not approach Yahudim(Judaism) merely as an intellectual debate.
Approach Torah as something that asks something of your life.
The prophet Zechariah gives a beautiful picture of the ultimate Jewish hope:
“יְהוָה shall be King over all the earth; on that day יְהוָה shall be One and His name One.”
— Zechariah 14:9
That is the great horizon of Jewish faith:
One Elohim, one humanity, justice, peace, holiness, and a world increasingly conscious of the Creator.
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