Usenet 1994 October/usenetsourcesnewsgroupsinfomagicoctober1994disk1.iso/answers/judaism/FAQ/02-Who-We-Are

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From: [e-mail] (Daniel P. Faigin)
Newsgroups: soc.culture.jewish,news.answers,soc.answers
Subject: soc.culture.jewish FAQ: Who We Are (2/10)
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Summary: Information on the breakdown of the group and Jewish movements
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               Frequently Asked Questions on Soc.Culture.Jewish
             Part 2: Who We Are: The Group and Jewish Movements
         [Last Change: $Date: 1994/10/01 18:07:07 $ $Revision: 1.15 $]
                    [Last Post: Thu Sep  1 11:07:06 1994]


This posting is an attempt to answer questions that are continually asked on
soc.culture.jewish.  It was written by cooperating laypeople from the various
Judaic movements.  You SHOULD NOT make any assumption as to accuracy and/or
authoritativeness of the answers provided herein.  In all cases, it is always
best to consult a competent authority -- your local rabbi is a good place to
start.

The deceased sages described within are of blessed memory, (assume a Z"L or
ZT"L after their names) and the sages alive today should live to see long and
good days (assume SHLITA).  May Hashem grant complete recovery to the ill.
Individual honorifics are omitted.

The FAQ was produced by a committee and is a cooperative work.  The
contributors never standardized on a {Hebrew,Aramaic,Yiddish,Ladino}-->English
transliteration scheme.  As a result, the same original word might appear with
a variety of spellings.  This is complicated by the fact that there are
regional variations in the pronunciation of Hebrew.  In some places, the
common spelling variations are mentioned; in others --- not.  We hope that
this is not too confusing.

This list should be used in conjunction with the Soc.Culture.Jewish reading
lists that are posted separately.  Similar questions can be found in the books
referenced in those lists.

Reproduction of this posting for commercial use is subject to restriction. See
Part 1 for more details.

------------------------------------------------------------
Subject: Organization

This portion of the FAQ contains answers to the following questions:

Section 2. Who We Are
  2.1. Who reads soc.culture.jewish?
  2.2. What are the major Jewish movements?
  2.3. What are OCR (O-C-R) wars?  Why all the flames?
  2.4. What is Conservative Judaism?
  2.5. What is Orthodox Judaism?
  2.6. What is Reform Judaism?
  2.7. What about other movements?
  2.8. What are some of the Orthodox sub-groups?
  2.9. Why shouldn't I say "ultra-Orthodox" or "reformed"?
  2.10. What is Chassidism and how does it differ from other Orthodox
  2.11. What is Chabad and Chabad-Lubavitch?
  2.12. How does a Chassid differ from Misnagid?
  2.13. What is a "Torah Jew?"
  2.14. Is it true that Jews are all (fill-in-the-blank)?
  2.15. How many Jews are there today in the U.S.A.?

All portions of the FAQ are organized as digests, and should be
undigestifyable by software such as Gnus or rn.  Please report any
difficulties.

------------------------------------------------------------
Subject: Archival and Credits

Anonymous FTP:

  All portions of the FAQ and of the reading lists are archived on
  israel.nysernet.org [192.77.173.2] and on rtfm.mit.edu, and are available
  for anonymous FTP. The locations of parts of the FAQ on israel.nysernet.org
  are as follows:

  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/01-FAQ-intro
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/02-Who-We-Are
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/03-Torah-Halacha
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/04-Observance
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/05-Worship
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/06-Jewish-Thought
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/07-Jews-As-Nation
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/08-Israel
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/09-Antisemitism
  ftp://israel.nysernet.org/israel/lists/scj-faq/FAQ/10-Miscellaneous

  The locations of the parts of the reading lists on israel.nysernet.org are
  as follows:

  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/general
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/traditional
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/chasidism
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/reform
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/conservative
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/zionism
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/antisemitism
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/intermarriage
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/periodicals

  If you are accessing the archives on rtfm.mit.edu, the pathname is
  pub/usenet/news.answers/judaism, instead of israel/lists/scj-faq.

Mail:
  The files may also be obtained via Email by sending a message to
  [e-mail] with the following line in the body of the message:

        send usenet/news.answers/judaism/(portionname)

  Where (portionname) is replaced by the appropriate subdirectory and
  filenames; for example, to get the first part of the reading list, one would
  say:

        send usenet/news.answers/judaism/reading-lists/general

WWW/Mosaic:
  The FAQ and reading lists are available by following the following pointer:

  http://www.cis.ohio-state.edu/hypertext/faq/bngusenet/soc/culture/jewish/top.htm


Comments and corrections are welcome.  Note that the goal is to present
a balanced view of Judaism; where a response is applicable to a particular
movement only, this will be noted.  Unless otherwise noted or implied by the
text, all responses reflect the traditional viewpoint.

------------------------------------------------------------
Subject: 2.1. Who reads soc.culture.jewish?

Qualitatively? We have men and women who have outstanding Jewish educations,
and who are willing to take the time to share their knowledge.  We have
serious non-observant Jews seeking deeper Jewish roots.  We have Jews still
trying to see exactly where they fit it, Jews who are struggling, and
learning, and actively improving themselves.  Some reply carefully and kindly;
others use their wits like scalpels, cutting away at the first sign of
nonsense.  We have talented writers, whose prose is often poetic.  Counted
among us are Hassidic Jews, Orthodox, Conservative, Reform, Reconstructionist,
and miscellaneous Jews.  We've got atheists and secularists, Hebraists and
Yiddishists.  And we are all learning from one another and teaching one
another.

Quantitatively? Well, every two years, Daniel Faigin conducts a survey of
S.C.J to determine how the readership of S.C.J is divided among the various
movements. The most recent survey was completed in June 1993, and had just
under 300 respondants (or approximately 1% of the readership). This survey
showed the following breakdowns:

                             1993 Survey   1991 Survey    1989 Survey
    JO [Orthodox            ]:  31.62%           36.33%        29.55%
    JC [Conservative        ]:  22.06%           28.98%        37.12%
    JL [Liberal/Reform      ]:  12.87%           10.20%         11.36%
    JS [Secular/Humanistic  ]:   5.15%        3.67%          2.27%
    JU [Unspecified Jewish  ]:   4.78%            2.86%          N/A
    JN [Non-Affiliated      ]:   4.04%        2.45%          0.76%
    JT [Traditional         ]:   3.68%        N/A            N/A
    OT [Other               ]:   3.68%        4.49%          0.76%
    AA [Agnostic or Atheist ]:   2.94%        0.82%          6.06%
    JR [Reconstructionist   ]:   2.21%        1.63%          1.52%
    CC [Catholic            ]:   1.84%        1.22%          N/A
    CF [Christian Fndmntlist]:   1.47%        3.67%          N/A
    CO [Christian Other     ]:   1.47%        1.22%          N/A
    CM [Christian Mainstream]:   0.74%            2.04%           N/A
    HI [Hindu               ]:   0.37%                N/A          N/A

Gross Breakdown:
    J [Jewish          ]:  86.40%           86.12%          82.58%
    C [Christian       ]:   5.51%            8.16%           N/A
    O [Other           ]:   3.68%        4.49%           0.76%
    A [Atheist/Agnostic]:   2.94%        0.82%           6.06%
    H [Hindu           ]:   0.37%        N/A             N/A

It is interesting to contrast these numbers with the results mentioned in
2.15.

------------------------------------------------------------
Subject: 2.2. What are the major Jewish movements?

The three major denominations in Judaism are, in alphabetical order,
Conservative Judaism, Orthodox Judaism, and Reform Judaism.

Outside of the United States and Israel, the distinction tends to be along
Orthodox/Liberal lines.

In Israel, the Conservative and Reform movements are very small (although they
do exist). Rather, the split tends to be along
secular/non-secular lines, with further internal devisions with the
non-secular adherents. An estimated breakdown might be 30% secular, 50%
traditional (those who keep some Mitzvot), and 30% religious. These numbers
have been provided by Hillel Applebaum ([e-mail]).

There are also a fourth movement which is considered major by some:
Reconstructionist.  It is an offshoot of Conservative.

"Messianic Judaism[sic]" and other groups accepting the tenets of Christianity
are *not* considered Jewish movements.

Sephardic(Southern European/Spanish/North African) Orthodox tend not to bother
with liberal/traditional distinctions as much as Ashkenazi (Northern
European/Franco-German/Russian) Jews.

------------------------------------------------------------
Subject: 2.3. What are OCR (O-C-R) wars?  Why all the flames?

These are disputes among Orthodox-Conservative-Reform Jews, perhaps the most
regular and least productive discussion topic.

Why is this?  Perhaps it's a carryover from Talmudic study, in which decisions
are reached by proposing a series of ideas, vigorously attacking them, and
seeing which remain standing when the dust clears.  Everyone is expected to be
able to state his first principles and demonstrate how his practices are
consistent with said principles.

If the correctness of one of your practices is attacked, the best defense is
to show that it is consistent with your principles, but not the attacker's.
Once a debate boils down to different principles, there's nothing more to add,
except to try to change each others' principles somehow.

Another form of attack is to assert that another group's practices harm the
Jewish people or Jewish survival.  That group may well disagree with your
assessment.  If the different assessments are due to different principles,
there's nothing more to add.

------------------------------------------------------------
Subject: 2.4. What is Conservative Judaism?

Conservative Judaism attempts to combine a positive attitude toward modern
culture, acceptance of critical secular scholarship regarding Judaism's sacred
texts, and also commitment to Jewish observance.  Conservative Jews believe
that scholarly study of Jewish texts indicates that Judaism has constantly
been evolving to meet the needs of the Jewish people in varying circumstances.
The extent to which Conservativism permits this evolution distinguishes it
from Orthodoxy.  At the same time, it differs from more liberal Jewish
movements by affirming that the halachic process reflects the Divine will;
thus it rejects absolute individual autonomy.  In a sense, Conservative
Judaism reclaims rabbinic prerogatives which Orthodoxy considers Judaism as a
whole to have ceded in Mishnaic times.

Conservative Judaism's pluralism derives from the fact that the central
halachic authority of the movement, the Committee on Jewish Law and Standards,
will often set out more than one acceptable position.  In such a case, the
rabbi of the congregation (mara d'atra) is free to choose from the range of
acceptable positions, and his congregation is expected to abide by his
choice.

The name derives from the idea that the movement would be necessary to
conserve Jewish traditions in the U.S., a culture in which Reform and
Orthodoxy were not believed to be viable.

Additional information may be found in the Conservative Reading List,
available as:
  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/conservative
or
  ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/conservative

------------------------------------------------------------
Subject: 2.5. What is Orthodox Judaism?

Orthodox Judaism is not a unified movement with a single governing body, but
rather many different movements adhering to common principles.  All of the
Orthodox movements are very similar in their observance and beliefs, differing
only in the details that are emphasized.  They also differ in their attitudes
toward modern culture and the state of Israel. They all share one key feature:
a dedication to Torah, both Written and Oral.

Orthodox Judaism views itself as the continuation of the beliefs and
practices of normative Judaism, as accepted by the Jewish nation at Mt. Sinai
and codified in successive generations in an ongoing process that continues
to this day.  The specific term "Orthodox Judaism" is of rather recent origin
and is used more as a generic term to differentiate the movements following
traditional practices from the Liberal Jewish movements.

Orthodox Jews believe that both the Written and Oral Torah are of divine
origin, and represent the word of G-d.  For the details of the Orthodox view
of the origin of Torah, see Section 3.4 in Part 3.  For the Orthodoxy, the
term "Torah" refers to the "Written Law" as interpreted by the "Oral Law",
interpreted in turn by the Rishonim (Medieval commentators), and eventually
codified in the Codices: R. Joseph Karo's _Shul`han Arukh_ and/or R. Moshe
Isserlis's _Mapah_" (printed as parenthetical text in the _Shul`han Arukh_).
As practical questions arise, Orthodox Authorities apply the Halachic process
(the system of legal reasoning and interpretation described in the Oral Torah)
using the Torah (both Oral and Written) to determine how best to live in
accordance with G-d's will as directed by the Halacha.  In this way, Orthodoxy
evolves to meet the demands of the times.

An excellent summary of the core beliefs of Orthodox Judaism may be found in
the Rambam's 13 Principles of Faith. [See Section 4.7, in Part 3, for a
listing of the 13 Principles]

One of the hallmarks of Orthodox Jews is an openness (and encouragement) to
question what it is that G-d requires of us, and then to answer those
questions within the system that G-d gave us.

In addition, among the major movements only Orthodoxy has preserved the
"mystical" foundations of Jewish theology, most obviously in the Chasidic
movements though no less so in many Yeshivah movements, both Ashkenazi and
Sephardi.

Additional information may be found in the Traditional Reading List,
available as:
   ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/traditional
or
   ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/traditional


------------------------------------------------------------
Subject: 2.6. What is Reform Judaism?

Reform is the most liberal of the major movements within Judaism today.  It
started in the 1800s in Germany during the emancipation, and encouraged
examination of religion with an eye towards rationality and egalitarianism.
Viewed from the light of today's Reform practice, the original adherents went
a little-too-far; often, this early form (which lasted until the 1960s, in
some respects) is referred to as "Classic German Reform".

Reform differs from the other major movements in that it views both the Oral
and Written laws as a product of Man's hand (specifically, it views the Torah
as Divinely inspired, but written in the language of the time in which it was
given).  The laws reflect their times, but contain many timeless truths.  The
Reform movement stresses retention of the key principles of Judaism (as it
sees them; for details, consult the Reform Reading List).  As for practice, it
strongly recommends individual study of the traditional practices; however,
the adherent is free to follow only those practices that increase the sanctity
of their relationship to G-d.  Reform also stresses equality between Men and
Women.

Reform requires familiarity with the laws before choosing not to observe them.
A non-observant Jew unfamiliar with the laws would not be a "serious" Reform
Jew.  Also, Reform rejects the faith tenets of other religions as a matter of
first principles.

It should be noted that many of the paths taken by the Reform movement differ
from those of traditional Judaism.  These differences result in many of the
discussions you will see on S.C.J.

Additional information may be found in the Reform Reading List, available as:

  ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/reform
or
  ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/reform

------------------------------------------------------------
Subject: 2.7. What about other movements?

Reconstructionism
  At the beginning of this century Conservative Rabbi Mordechai Kaplan
  asserted that Judaism was a culture rather than a religion.  That the
  rituals we do (keep shabbat, keep kosher) we do because they are part of the
  culture we grew up in and not because of a divine law set.  This meant, that
  G-d, as interpreted in traditional Judaism, was not relevant.  As a result,
  the religion should be practiced much as one practices any other cultural
  practice.  We should keep shabbat and kosher because that is what our
  culture prescribes, but if our culture matures and discards these practices
  or creates new one, this is fine too.

  Additional information may be found in the Reconstructionist Reading List,
  available as:

    ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist
  or
    ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/reconstructionist

Traditional Judaism (formerly "Conservadox")
  A new offshoot from Conservative, but philosophically closer to Orthodox.
  They attempt to be as lenient as possible within an Orthodox framework,
  although many Orthodox would not accept their leniencies, such as using
  microphones on shabbat.  It has yet to be determined if conversions and
  divorces under Traditional auspices are acceptable within the Orthodox
  world.

Humanistic Judaism
  A combination of Reform and Reconstructionist beliefs.  That the religion is
  a culture and philosophy that is important for many of the high cultural
  beliefs evident in western society.  As such it is important to respect and
  practice the religion for what it has done for the West, not necessarily
  because of being bound by the belief set.  Fortunately, many Humanists do
  have moral absolutes, (don't murder, etc.) although they don't derive them
  from G-d.

  Additional information may be found in the Humanistic Reading List,
  available as:
    ftp://israel.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic
  or
    ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/humanistic

------------------------------------------------------------
Subject: 2.8. What are some of the Orthodox sub-groups?

"Traditional" can be either a synonym for Orthodox (especially when using the
dichotomy Traditional/Liberal), or a synonym for "Conservadox".  In recent
years "Traditional" has come to denote the group listed above, and associated
with R' Irving Greenberg and CLAL. In Israel, "Traditional" has yet another
meaning, being equated with the MASORTI.

"Centrist/modern/cosmopolitan" (colloquially [sometimes pejorative, sometimes
affectionate] "kipa sruga" [crocheted skull cap]) Orthodox usually mean an
Orthodoxy which approves of many aspects of secular culture, especially
secular education, in addition to traditional Torah study.  They tend to be
Zionist.  The precise term depends on the speaker - R' Norman Lamm uses
"centrist," R' Shlomo Riskin uses "cosmopolitan" and R' Emmanuel Rackman uses
"modern."  The Union of Orthodox Jewish Congregations, Yeshiva University, and
the Rabbinical Council of America in some sense represents this group.  In
Israel, the Mizrachi organization is a well-known representative.

"Yeshivish" (colloquially, [sometimes pejorative, sometimes affectionate]
"black hat" or "black") suggests an Orthodox outlook in which the focus of
life is Torah study, as is done in Lithuanian-style Yeshivos.  Secular culture
is either tolerated or criticized for its corrupting influences.  This group
tends to be "non-Zionist" in the sense that they love the land of Israel and
its holiness (many spend years in Israel for Torah study), but are
unenthusiastic about secular Zionism and Israeli secular culture.  Agudath
Israel tends to represent this group.

The Chassidic style of Orthodox Judaism is described in a later section.

In Israel, the "Dati/Chareidi" distinction is more a matter of attitude
towards Zionism than of political affiliation or religious views. The Dati
tend to be more supportive of Zionism, with the Chareidi not having much
belief in the modern Jewish state.  Please note that these are general
positions; individual members may hold different views and your milage may
vary.

------------------------------------------------------------
Subject: 2.9. Why shouldn't I say "ultra-Orthodox" or "reformed"?

"Ultra-Orthodox", when used properly, refers to the most carefully and
detailed observant among the Orthodox, and who go to great lengths to keep
away from most of Western culture.  It arose as a reaction to the "Neologue"
movement in 19th century Hungary, an extremely limp attempt at Reform (today
they'd be called modern Orthodox, but such fine gradations didn't exist then).

In practice, the term is usually used as a disparaging synonym for Orthodox or
Chassidic.  What passes for an unremarkable level of observance is
inaccurately elevated into a form of "fanaticism".  Many people outside the
Orthodox community mistakenly identify those who wear Chassidic garb (long
black coats, earlocks for men, wigs/kerchiefs for women) as "ultra-Orthodox."
In fact, the Chassidic groups are no more or less observant than other
Orthodox groups who do not dress so distinctively.

The term "Chareidi" (literally: "trembling" as in "trembling in awe of
HaKadosh Baruch Hu (the Holy One Praised by he).") tends to refer to the same
people as described by "Ultra-Orthodox" but is more acceptable.  It hasn't
caught on in the U.S. yet.

Also, please note that the correct term for the Liberal Branch is "Reform",
*not* "ReformED".  "Reformed" implies that the adherents used to be Jews, but
they learned and are now something else (e.g., early Christians were
"Reformed" Jews).  "Reform", on the other hand, indicates a belief in the
ability to change (i.e., "Reform") the practices while still remaining Jews.

------------------------------------------------------------
Subject: 2.10. What is Chassidism and how does it differ from other Orthodox
        groups?

The Chassidic movement started in the 1700's (Common Era) in Eastern Europe in
response to a void felt by many average observant Jews of the day.  The
founder of Chassidism, Rabbi Israel Baal Shem Tov (referred to as the "Besht,"
an acronym of his name) was a great scholar and mystic, devoted to both the
revealed, outer aspect, and hidden, inner aspect of Torah.  He and his
followers, without veering from a commitment to Torah, created a way of Jewish
life that emphasized the ability of all Jews to grow closer to G-d via
everything that we do, say, and think.  In contrast to the somewhat
intellectual style of the mainstream Jewish leaders of his day and their
emphasis on the primacy of Torah study, the Besht emphasized a constant focus
on attachment to G-d and Torah no matter what one is involved with.

Early on, there was a schism between the Chassidic and non-Chassidic (i.e.
Misnagdim, lit. 'opponents') Jewish movements, primarily over real or imagined
issues of halachic observance.  The opposition was based on concern that the
Chassidim were neglecting the laws regarding appropriate times for prayer, and
perhaps concern about the exuberance of Chassidic worship, or a concern that
it might be an offshoot of false messiahs Shabbtai Zvi or Jacob Frank.  Within
a generation or two the rift was closed.  Since then, many Chassidic practices
have influenced the Misnagdim, while the Misnagdim, in turn, moderated some of
the extremes of early Chassidism.  Nevertheless, the dispute between
particular groups of Chassidim and Misnagdim continues to this day, especially
in Israel, and occasionally on soc.culture.jewish.

Today, Chassidim are differentiated from other Orthodox Jews by their devotion
to a dynastic leader (referred to as a "Rebbe"), their wearing of distinctive
clothing, and a greater than average study of the inner aspects of Torah.

There are perhaps a dozen major Chassidic movements today, the largest of
which (with perhaps 100,000 followers) is the Lubavitch group headquartered in
Brooklyn NY.  Other groups include the Bobov, Bostoner, Belzer, Gerer, Satmar,
Vizhnitz, Breslov, Puppa, Bianer, Munkacz, and Rimnitz. In Israel, the major
Chasidic groups after the Lubavitch group are: Gor (-Gerer), Viznitz, and
Bealz (=Belzer).

Additional information may be found in the Chasidism Reading List, available
as usenet/news.answers/judaism/reading-lists/chasidism from rtfm.mit.edu.

------------------------------------------------------------
Subject: 2.11. What is Chabad and Chabad-Lubavitch?

Chabad Lubavitch is one of the better known sects within Chasidism (although
there are others). It is an international movement with headquarters in
Brooklyn, New York.

Its major thrust focuses on observing for one's self and transmitting to
others the beauty, depth, awareness and joy inherent in the Torah-true way of
life. By doing so, it strives to revitalize Jewish life by intensifying the
individual's relationship to G-d, and deep sense of devotion and love towards
one's fellow man.

Its key differences with other branches of Chassidism are that the Lubavitch
believe the following about their Rebbes:

o They are the sole incarnations of Moses in their respective generations.
o This makes their Rebbes the only potential candidates to be the Messiah.
o Their Rebbes come from a batch of souls completely different than used for
  all other common Jews.
o Their Rebbes are the highest expression of God's will in the flesh.
o It is incumbent upon all Jews to bind themselves to the Lubavitch Rebbes,
  the manifest leader of each generation.

Chabad-Lubavitch philosophy promotes an intellectual perspective that strives
to helps an individual live in full accordance with the Torah-true way of
life.

Chabad-Lubavitch operates an extensive outreach effort to encourage Jews to
return to traditional practices. As part of this effort, Chabad operates the
Mitzvah Campaigns. The vanguard of the Mitzvah Campaigns are the "Mitzvah
Tanks". The goal of the Mitzvah Campaign is to encourage Jews to perform 10
specific mitzvos, the intention being that through their fulfillment, the
individual and the family will come to experience a deeper and more fulfilling
relationship with their Jewish Heritage. These Mitzvot are:

1) AHAVAS YISROEL - The love of one's fellow Jew.
2) CHINUCH - Torah Education
3) TORAH STUDY.
4) TEFILLIN - The donning of Tefillin, every weekday, by men and boys over 13.
5) MEZUZOH - The Jewish Sign
6) TZEDOKOH - Giving charity every weekday.
7) POSESSION OF JEWISH HOLY BOOKS
8) LIGHTING SHABBOS AND FESTIVAL CANDLES. Chabad provides a Free Shabbat Kit,
    available by calling the Rebitzen at [phone]. For Candle
    lighting times anywhere in the USA call 718-774-3000.

9) KASHRUS - The Jewish Dietary Laws
10) TAHARAS HAMISHPOCHO - The Torah perspective on married life

Chabad also urges that efforts be made to inform the public at large about the
nature and meaning of the Seven Laws of Noah. Additional information on the
Noachide Laws may be found in Part 6 of the S.C.J FAQ, Question 12.19, "What
does Judaism say about non-Jews?"

Additional information on Chabad may be found in the Chassdic Reading List
portion of the S.C.J FAQ.

Chabad-Lubavitch is also reachable through the internet; for more information,
send email to [e-mail]. Information is also available via WWW
or Mosaic via the following URL:
        http://132.197.9.38:7700/chabad/chabad.html
or by gopher to lubavitch.chabad.org.

------------------------------------------------------------
Subject: 2.12. How does a Chassid differ from Misnagid?

Chassidism comes in many forms.  One distinguishing characteristic is an
emphasis on the importance of a personal/emotional/ecstatic touch to the doing
of the mitzvos.  Another is the reliance on a Rebbe, especially for any
important life decisions.  A third characteristic is the telling of tales.
Misnagdim will often have some of these characteristics, but the Chassidic
approach elevates them to worthy goals in their own right.

------------------------------------------------------------
Subject: 2.13. What is a "Torah Jew?"

The expression "the Torah world" and "Torah Jew" tends to be used primarily by
the "yeshivish" world, as other groups prefer other buzzwords.  But many other
Jews object to the term, as they also claim to be true to Torah principles in
their practice.

In general, if someone dislikes a particular term, switch to another term
which conveys the same information.

------------------------------------------------------------
Subject: 2.14. Is it true that Jews are all (fill-in-the-blank)?
 rich? (or smart, or ...)

No.  There are many poor Jews who need your support.  Consider contributing to
Jewish charities, and/or volunteering your time or services to them.

------------------------------------------------------------
Subject: 2.15. How many Jews are there today in the U.S.A.?

A 1990 National Jewish Population Survey of the Council of Jewish Federations
reports the following:

American Jews:  (TOTAL......5,515,000)
     Born Jews, Consider Judaism their religion.....4,210,000
     Born Jews, Citing no religion..................1,120,000
     Jews by Choice (formerly gentiles)...............185,000

Reform.......................41.4%  "Traditional"*............... 3.2%
Conservative.................40.4%  Reconstructionist............ 1.6%
Orthodox..................... 6.8%  Miscellaneous "Jewish"*...... 1.4%
"Just Jewish"*............... 5.2%

Survey Criteria for the classifications:

  Orthodox: emphasizes the binding unchanging character of Jewish law

  Conservative: asserts the continuing authority of Jewish law as part
                of a dynamic and developing tradition.

  Reform: emphasizes the Jewish prophetic values and accepts Jewish
          practices that it considers relevant for modern times.

  Reconstructionism: a humanistic approach to Jewish tradition that
                     redefines the idea of G-d in humanistic terms.

        *: self-description, though not a denomination.


------------------------------------------------------------
--
Please mail additions or corrections to me at [e-mail].


End of S.C.J FAQ Part 2 (Who We Are) Digest
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