Viewpoints of Judaism by Abraham Geiger and Samuel Raphael Hirsch Essay

Viewpoints of Judaism by Abraham Geiger and Samuel Raphael Hirsch - Essay ExampleAbraham was terrified by tremendous loss of European Jewry viscid secular nationalism. He saw the solution to this was to modernize Judaism. He looked at Judaism as more of a religion than a culture. Samson Raphael Hirsch was born on June 20, 1808 in Hamburg, Germany. He schooled in public schools and was solved potently by Schiller and Hegel. He acquired his Jewish education at home. He grew up in a industrial-strength Jew foundation, his father who was Staunch Jew and his grandfather founded Talmud Torah in Hamburg. He grew to become a Rabbi in Oldenburg, Emden who had an enormous influence on Orthodox Judaism. In his studies, he went to Bonn University, and coincidentally Abraham was one of his classmates. He was an author of several braggy books and published Jeschurun, a monthly journal. He pull ined Judaism as a teaching or lore and not as a law. A teaching expressed in ceremonies that are sy mbolic and change with nurture in history Orthodox Judaism is extremely strict in it belief in torahs, bible, and concept of messiah (coming of a savior). They believe the torah is verbal communication between Moses and God on Mount Sinai, in 1312 BC. Orthodox Judaism was then formed on this basis, communication (Falcon & Blatner, 3). Orthodox customs and traditions are founded on torahs. These traditions have been passed mess concomitant generations as Gods own sacred word. However, Reform Judaism does not believe in Torah divinity. They view the oral law as a Judaism historic development reflection, and Gods spiel with each successive generation. They believe in God working through agents (human). In addition, that each successive generation has brought up a competent and religiously motivated teachers. In addition, that some individuals of a accepted generation may succeed those in the past. Reformists do not believe sacred texts to be grand and devalued them. In addition, Mesorah is rejected in Reform Judaism. It views Torah divinity as infallible (Neusner, 5) Function and berth of women differs in both branches of Judaism. In Orthodox Judaism, Both women and men are separated in worship. Women separationism in worship differs in two ways. Men and women during Reformed service are not separated. However, rather of isolating women who are currently experiencing their menstrual period, they segregate all women from men. In the orthodox sitting is powerfully interlinked with the belief that women are ritually impure/ unclean during menstruation. Another reason for segregation is that women can be a disruption to men in time of worship. Reform Judaism does not acknowledge this kind of belief. They view them as shallow reasons for separation during worship. For them, they all worship together despite neither gender nor womanly biological condition (Berlin& Grossman, 527). Another difference in both branches involves status functions of women and their functions in the community. Reformists have been broad-minded to having women as cantors, rabbis and as educators for a long time. They treasury and value highly existence of these women in their congregation. They to a fault see it as enrichment of their worship experience by having these women play these central functions. In orthodox tradition, having women in this position is seen as an act of disrespect/ insult to