Many Jewish sages offered their list of what they considered the basic principles of Judaism. Maimonides lists thirteen. However, other significant rabbis had a different list. For example, Shem Tov ben Joseph Falaquera (c. 1220–1290) identifies seven principles in one of his books and six in another – although his thirteen do not align with those of Maimonides. Shimon ben Zemah Duran (1361–1444, in his Ohev mishpat) and Joseph Albo (fifteenth century, in Sefer Ha-ikkarim) list only three basic Jewish ideas that they feel every Jew must hold in order not to be considered a heretic. Hasdai Crescas (1340–1410, in Or ha-shem) writes of six cornerstones of faith that he is convinced are the foundation of the Torah. David ben Yom Tov ibn Bilia (fourteenth century) lists twenty-six principles of faith. Don Isaac Abravanel (1437–1508, in Rosh Amanah) has the largest number. He argues that each of the 613 Torah commandments is a fundamental concept of Judaism.
Before Maimonides, Rabbi Akiva, who was murdered by the Romans in 135, wrote that there is one fundamental principle of the Torah. It is “Love your neighbor as yourself” in Leviticus 19:18. The Torah also states this in different words thirty-six times: “You must love the stranger.” This, of course, includes non-Jews. Before Akiva, Hillel (just before and just after the onset of the Common Era) interpreted Leviticus 19:18 and said, “What is hateful to you, do not do to your fellow man: this is the whole Law; the rest is mere commentary” (BT Shabbat 31a). Ben Azzai, a student of Rabbi Akiva, disagreed with him. He said there is a more significant verse, Genesis 6:1. “This is the book of the generations of man [Adam]. In the day God created man, He made him in the likeness of God.” He emphasized that God created every human, and each is equal.
Other rabbis and Torah scholars dispute Maimonides’ thirteen principles, saying he did not consider the thirteen essentials for rational thinkers. He listed ideas that people who are not very educated need to believe. I agree with this last understanding. And I have my list of three.
Treat everyone properly
I agree with the Torah, Hillel, Akiva, Ben Azzai, and others that the first basic principle is to treat others as you want them to treat you.
We must be rational
We should avoid relying on beliefs and faith and, instead, use our intellect and think. Beliefs are ideas taught to people who are unable to think. Aristotle said the intellect is what distinguishes us from plants and animals. Maimonides said it is the “image of God” mentioned in Genesis. This does not mean avoiding Torah mandates. The Torah is filled with wisdom that we will see if we interpret it rationally. We should remember that Exodus 33:18-23 teaches that we can know nothing about God other than what God created or formed. This is nature and its laws. Wisdom requires us to learn science, which analyses what God created or formed. We should also remember, as we learn from the Greek philosopher Socrates, that humans cannot know everything.
Observe the Shabbat
People mistakenly believe Rosh Hashana and Yom Kippur are the year’s holiest days. Many attend synagogues only during these holidays, which are not mentioned in the Torah. The days, weeks, and even the year after this attendance are no different than before their attendance. Others are scrupulous about attending family Seders on Passover. But neglect other ways to honor family.
The primary holy day in Judaism is Shabbat. My father, Rabbi Dr. Nathan Drazin, said, more than you keep Shabbat, Shabbat keeps you. We must observe Shabbat actively and properly. We must not focus foolishly on what we should refrain from doing. Then, we will understand that to know God means understanding what God created. We will realize what is important in life. We will treat everybody and everything, even animals and inanimate objects, as they want and should be treated. And we will learn how to enjoy life. Shabbat improves individuals and society. It is a foretaste of paradise.
Regarding Shabbat.
We are in full agreement with this last principle as well. Keeping the Sabbath is a central theme in Judaism and is what makes Judaism distinct from other cultures.
However, I do not think the Shabbat or even Rosh Hashana and Yom Kippur are the holiest days of the year. Can one day or piece of dirt be more holy or more sacred than another? Why isn’t there in the Jewish calendar the Lord’s month, or the Lord’s week, or the Lord’s hour? I see no need for setting apart one day in seven as a holy day, since, for me, all days are God’s. All time is His, and no part of it is more holy than another. There is no inherent holiness to the Sabbath and, from the point of view of nature, Sabbat is no different than any other day. The idea of the shabbat is humans, not God’s.
Nonetheless, the Sabbath is one of the most revolutionary moral ideas in the history of the world. We are commanded to rest one day a week for the entire society – including women, children, and even animals. Even into the 20th century people, including children, worked in factories seven days a week. The Bible several thousand years ago prescribed a Sabbath rest from oppression once a week for everyone.
But the Shabbat is only holy when properly observed. So, my question is one of observance. I agree with you that we should not “focus foolishly on what we should refrain from doing.” Some rabbis have interpreted the prohibitions on the sabbath to mean that we should not carry any object on the Shabbat, not even a pen in our shirt pocket. Others have asserted that if sand gets caught between our sandals this constitutes as “carrying.” I think this is mistaken. I think the original meaning of “work” in the Torah just means that we are not to heave heavy stones or work on the farm on the Sabbath day. Don’t do manual labor or your occupation. Spend time with family and friends. Spend time thinking about God. Do you also think the original prohibition from “work” forbade Jews from manual labor or physical activities and not that we can’t even use electricity or drive on Shabbat?
I agree with much of what you wrote, with the exception of one significant point. I think that when I mention it, you will agree with me. I do not think we observe Shabbat because it somehow praises God or, more importantly, that we mistakenly assume it is done for God. We know nothing about God. But our intelligence tells us that God does not need our help. I am convinced that like all the other commands, they were instituted for the benefit of humans, to make individuals and society better.
In regard to your good question, what does the Torah mandate regarding the Shabbat. We do not know. The text is obscure, leaving it to humans to interpret. The Pharasses and Sadducees disagreed. The Sadducees interpreted it as a restrctive time. They sat in the dark and in the cold without fire in the winter. The rabbis saw Shabbat as I see it. It should be a day of pleasue. Not hedonistic please, but enjoyment. They instituted the lighting of candle to emphasise that Shabbat should be a time of light and warmth. Many Jews went so far as to suggest we eat more on Shabbat to increase the pleasure. I disagree with this. We should celebrate Shabbat with special delightful foods, but not overeat. We must obey the wise advice of Maimonides – as my wife and I do – of leaving the meal with only our stomachs being about two thirds full. This is because our stomachs do not register being totally satisfied (full) until a half hour after the meal. The rabbi added other things, such as reading the Torah weekly, especially on Shabbat in Shull. These addtions teach us much more than any other holiday.
I agree with you entirely that God does not need our help. I also agree with you that the Shabbat and Torah laws were instituted for the benefit of humans and they help aid us, not God. Maimonides was correct again that we should not overeat. I like your idea that we should stop eating when our stomachs are two thirds full. I heard that the Japanese also quit eating rice when they are almost full. Do you do intermittent fasting? I heard that fasting every other day is healthy. Plant food is the best diet. I even agree with Maimonides that we should drink red and white wine in moderation.
I’m happy we agree. In regard to occassional fasting, we do not do it. The closest to it is that contrary to mystics who overeat and really indulge on Shabbat and post Shabbat, we eat in moderation on Shabbat but perhps a bit more than during weekdays, so we do not eat supper on Saturday night.
How does the creation of shabbat create a better society?
Does it allow people to rest and enjoy life?
Does it give people a day of creative outlet?
I am convinsed that the Shabbat offers many contributions for the improvement of individuals ansd society. Among much else, it teaches that we must be kind not only to humans but even to our workers and animals. it encourages study, it teaches that we must pause at least weekly from items and doing things we think are important, it encourages us to get involved in activities that help the world, and much much more.
Great list. I agree with all of your three basic principles of Judaism. I think all Jews should adopt them. I understand that your principles are not a set of beliefs that must be accepted, but are about behavior. I wish Maimonides did not add resurrection (for example) to his principles, an idea that he himself did not believe in, codifying a binding dogma, thereby distorting the original pure orthoprax nature of Judaism and the Talmudic tradition. But he didn’t want to alienate the uneducated masses. The Great Eagle was smarter than me. Perhaps he was right. However, I do not think we need “essential beliefs” nowadays. Even if Jews disagree with the Rambam’s 13 principles, such as the resurrection, God will not punish them. I identify with Spinoza that “we can only judge of a man by his works.”
I also identify with Rabbi Akiva and Hillel that the essence of Judaism is simple moral decency, “Love your neighbor as yourself” and, “What is hateful to you, do not do to your fellow man.” Spinoza agreed. He wrote: “From the Bible itself we learn, without the smallest difficulty or ambiguity, that its cardinal precept is: To love God above all things, and one’s neighbour as one’s self.”
We also agree that we must be rational. I like the view of Aristotle and Maimonides that, the intellect is what distinguishes us from plants and animals and, that intelligence is the “image of God.” Even though that is not the plain meaning of the text, I agree with that interpretation. I like it.
Not only has God given man the divine gift of reason, but also the knowledge that man gains by the aid of the sciences, and by studying the structure of the universe that God has made. Knowledge of the laws of nature can help aid the development of society. We have the gift of reason to figure things out.
We can know God only through his works. “The greater our knowledge of natural phenomena, the more perfect is our knowledge of God.” Spinoza
“It is only by the exercise of reason, that man can discover God.” Thomas Paine
Abram, according to tradition, discovered God through reason, rather than faith or revelation. In short, I am a fan of your three basic principles of Judaism.
Thanks for your comments Turk. As usual, we agree.
Dear Rabbi Drazin
I think your three “pillars” are very sound and important to bring these foundational values to our attention.
Personally I have taken Deuteronomy 16:20 “Tzedek Tzedek Tirdof” as my personal touchstone. And love commentary that notes the repetition of tzedek to mean that one should never put a stumbling block in the path of a blind man.
Always appreciating your thoughts
I agree with you Larry, Tzedek Tzedek Tirdof is a basic principle. And the interpretation of it is, as you say, correct. I think that Hillel,Rabbi Akiva, and others would agree and say it is included in “Love others as yourself.”
Shalom Rabbi Drazin: The splitting of the sea, Moshe hit the rock for water, Manna, Quail. Were these acts of nature or miracles from G-d? If only acts of nature, then I am not reading the Torah correctly. Could you let me know what your thoughts are?
I feel strongly that there is nothing wrong in thinking that we can accept the literal wording of the Torah and think that God performed miracles. However, I also think that there is nothing wrong in understanding that God created a perfect world and is not like a human plumber who has to return from time to time to fix what he formally fixed. I prefer the second approach because it gives God more power and, more importantly, it requires work from humans. I think God created a world where He left it for humans to improve. I will write about this today and tomorrow, and probably post it next week. I may call it something like “A possible solution the why bad things happent to good people.”
I agree with you that God created a perfect world and that God is not like the plumber who has to return from time to time to fix his prior work. I also like the second approach because it gives God more power. While I don’t believe in miracles, we agree that there was no moral ill in believing the earth was flat, however, I see things academically. A person may believe that 2+2=5, not 4. They are not evil for doing so, they will not be punished by God for thinking like that, but they are clearly mistaken from an academic point of view.
I look forward to your essay, “A possible solution the why bad things happen to good people.”
I will try to post it soon. It has some ideas but it does not answer the problem completely.
G-d created nature and used nature “Winds” to split the Sea of Reeds stated in the Parsha last week. Your thoughts?
Your thoughts on what it means to believe in G-d?
I think the Torah is not giving any message by saying the sea split because God used the wind. However, I also think we would not be wrong in interpreting that the event occurred as a result of nature, without God’s involvement.
I think Maimonides would say we should not “believe” in God because belief does not usually lead to action. He uses the term “know” God in texts in Mishneh Torah, which I understand, based on Exodus 33, to mean learn to knnow about God by understanding what God created and formed. We do so by learning the sciences.
Dear Rabbi Israel Drazin ! Am in full agreement with your 3 basic principles of Judaism. May I add: the three main principles of Judaism, as expressed by the Prophet Micah, include also: doing justice, loving kindness, and walking humbly with God. Best and cordially: stephen
Yes. The prophet Micah has a superb list.