School of thought- Hasidism:
Many adherents look for guidance and structure to their everyday lives through religion. This allows an adherent to have a sense of belonging within their community and to their G-d, thus the practice of
Hasidism allows this to occur for many Jewish adherents. Baal Shem tov and other first generations of
Hasidic rebbes stressed the value of Devekut, which is becoming close or attached to G-d. This is practiced through worship and the reading of the Torah utilising an individual to draw closer to G-d and thus put their beliefs into practice. Hasidic Jews relate to G-d through dance, singing and storytelling, they don’t focus on just reading the Torah alone.
The Hasidim also known as the “Pious ones” in Hebrew, are a special movement within Orthodox Judaism.
The movement was in response to a “void felt by many average observant Jews” (Jewishvirtual.org, 2017).
This is a movement that occurred during the eighteenth and nineteenth century, where a majority of the
Eastern European Jews became a part of (pbs.org, 2017). The founder of Hasidism is Rabbi Israel Baal Shem
Tov whom is also referred to as the “Besht”, which is an acronym for his name. Baal Shem Tov was devoted to both the revealed Torah and the hidden Torah. He is a prominent teacher and healer whom taught and practiced between 1730-1760 CE. He and his followers, created a way of a Jewish life with the emphasis of the ability of all Jews growing closer to G-d through what one says, thinks and acts upon
(Jewishvirtualillibrary.org, 2016). The rapid expansion of Hasidism with further knowledge has continue to grow, helping to withstand against the opposition and then to immerse into a central phenomenon of
Jewish history in the modern era.
The teachings and beliefs of Hasidism encourage the rediscovery of one’s faith in G-d. Baal Shem Tov taught his followers to commend and value the faith in the heart as well as the intellectuality of a Jew. A key belief that is emphasised is that all Jewish people are of equal value as well as understanding the study of the Torah is “less important than the purity of the heart” (Cambridge, 2016). They believe prayer and obedience to the commandments are more prominent then religious study. Thus, those that are poorer and illiterate are able to discover and connect to a form of Judaism that is relevant to them.
The five books of Moses, the Torah, are strongly believed and followed by the Hasidic Jews. It is believed to be the literal word of G-d, which they strive to fulfil all 613 commandments. The Commandments entail core ethical duties to humans and “ritual obligations to God” (Gabriel, 2017). Collectively called the
“Mitzvot”, the 613 Commandments detail many daily rules or guides that a true adherent will follow, such as kosher dietary laws and behavioural expectations for the Sabbath. The Mitzvot influence adherents lifestyle choices as it is the most direct word from G-d, and therefore should be carried out through their daily lives.
Mysticism is a major element within Hasidism, Baal Shem Tov believed that Jews should be more concerned with mystical experiences rather the academic Judaism. He strongly and passionately believed that the heart of a worshipper is more important than having an immense knowledge of Jewish writings.
Although major changes didn’t occur, he did in fact voice out and advocate that Jews attitudes towards the belief should be from a “mystical perspective” (People,pureverydaylfe, 2017).
Hasidism places a strong emphasis on the practice of worship and prayer, they view life as “the way of service” (myjewishlearning.com, 2017). Those that devote time and effort to worship G-d are known to be
“more acceptable to G-d” (ucalargary.ca, 2017). This in contrast to those who strictly observe the law and those whom are void of the divine inspiration. They put this into practice by going to a synagogue and

keeping the Sabbath holy and thus enrich their communication with the community, bringing them together. It is said that man’s only task in life is to serve G-d, but Hasidism warns the adherents to move away from that aspect as there are dangers of becoming a “robot-like” performance of the commandments. With worship in a synagogue which is a place of praise and knowledge, the interaction with the community provides new obstacles and opportunities where they must think, developing ideas and solutions to those challenges, therefore moving them away from the “robot-like” nature.
Joy is another element within Hasidism that is a core teaching, they believe it is founded within everyday life and when participating with prayer it builds a strong connection with G-d. Thus, is more beneficial than strict study of the Torah and the Jewish law, but does not take away from the importance of the Torah readings. Joy denotes the attitude of being a servant to G-d, thus being why activities Baal Shem Tov laid out help. It reflects a Jews performance to encourage the cultivation of joy through activities such as singing, dancing, drinking and storytelling which are ways to draw closer to G-d. Baal Shem Tov declared,
“If one wishes his prayers to bear fruit, he must offer them with pleasure and joy.”
Hasidic Jews believe in what is known as the tzaddik, whom is the religious leader of Hasidic Jews. He provides an important example on how to live a proper religious life. The major Hasidic Jew teachers are
Dov baer of mezrich, they taught that G-d was revealed through the tzaddik’s everyday actions. He taught
Jewish people that tzaddik enjoys every moment of the relationship with G-d and thus could bring divine blessings onto people.
Hasidism brought a renewed emphasis to the important expressions of faith such as respect for every Jew, spirituality, ethics, compassion for others and the belief that raw religion is the same as joy (Cambridge,
2017). Hasidism has been extremely influential in modern Judaism, it has been described as the “mysticism for the masses.” It is known to be one of the most evolving movement in Judaism as it reaches out to other
Jews by using technology. In USA, there is an enormous amount of outreach of sophisticated data and specified apps for special Jewish phones. These will help the Jewish people known to when prayer times are and the ability to view all scripture downloads. This technology reflects that Hasidism is evolving around modern society, and this in turn is contributing to Judaism.
The development of Hasidism created a split within the Jewish world, but the separation was not permanent. Slowly Hasidic Jews have developed and are now becoming open-minded and they are studying the Talmud vigorously. Hasidism significantly contributed to the revitalisation of the eastern
Europe Jewry (aish.com, 2017). A lot of people still remained connected, although they could have been lost due to no time for study, Hasidism encourages this opportunity. As a result of this, the Hasidic contribution has made Judaism become a strong and more fierce community (aish.com, 2017).
Hasidism has contributed to Judaism and has also made significant changes to develop Judaism from their strict embedded values. Their emphasis on several aspects of Jewish teachings that related and express the
Hasidism culture. Hasidism aims to rediscover their faith both physically and spiritually, thus being because one to G-d doesn’t mean staying faithful on the readings of the Torah every day, its merely your actions and the joy of life that will bring you closer to G-d, this reflects Judaism as it keeps the faith strong. They also believe that one should not souly be devoted to reading of the Torah but to enjoy life and praising G-d through dancing, singing and storytelling. This then accommodates for those who are poor and illiterate, therefore allowing more Jews to keep the Judaism faith going strong.
Hasidism allows Jews to find their own personal being within themselves as they are developing maturity, good habits and good manners. This impacts Judaism as it allows one to find their sense of belonging within a community and societal region through spiritual worship and devotion. The evolving Hasidism allows new technologies to be used to seek out to those who have a Jewish phone, this keeps the Jewish society on board. Also, modernising the school of thought allows those born into younger generations to be more interested in learning their own religion and culture as it allows them to associate with new

advance things.
Hasidic Jews also emphasises a number of particular rituals, customs and practices. These being concentrated prayer that go on for a few hours that involves complete mental concentration. Daily immersion into a ritual bath which cleanses the body, it is especially used during festivals. The different dressing attire, eastern Europe often wear black suits with no neck tie, long silk robes and fur hats which have their own mystical significance to the particular rebbe to whom they are loyal to. The different shaves on their faces, some sides are cut and some sides are not, and long ringlets also known as ‘payot’, are customary Cambridge, 2017).
Hasidic Judaism is one of the most recognizable forms of Judaism, which is quiet often mistaken as the only stream of orthodox Judaism. In the past two hundred years Hasidism, has brought upon new ideas and life into the Jewish community therefore making it modernized. Its major emphasis is on personal piety as it was this that influenced to nation to become whole.
To conclude, Hasidism brings together those who are illiterate and poor and those who are fortunate together as it offers values that fit all Jews. It bring together all Jews giving them a sense of belonging and a closeness to G-d through interesting principals.
Define bioethics:
Euthanasia: deliberately ending a life of another
Contraceptives: only can use pill for medical purposes
Abortion: termination of a foetus
Bioethics are the ethics of medical and biological research
Bioethics are derived from the:
○ Tanakh
○ The Talmud
○ Ongoing rabbinical discussion
In Judaism a Jew uses morality and a system of ethics to each in two directions:
○ 1. Proper conduct between an individual and God
○ 2. Proper conduct between two or more people
Orthodox ----> Conservative -----> Reform
# Increasing rejection of the Halakha
Jewish source for bioethics
Tanakh: All important source for Jewish ethics and is the source for other ethical teachings. Most important part of the Tanakh for ethics is the Torah's (613 mitzvot)
Talmud: The on-going rabbinical discussion for Jewish law, Usually rabbis are referred to for ethical conundrums
The basis of Jewish ethics is that every human is created in the image of God
Jewish Ethical Teachings
Tikkum Olam: Repairing the world, making the world a better place
Prophetic vision: The prophets were called upon by God to keep the people on the path of Halakhic law.
This is a guidance for Jews as the prophets remind them to observe and keep the law.

Gemilut Chasidim: Acts of loving kindness such as visiting the sick of feeding the hungry. Aim to live a righteous life.
Tzedakah: Means charity and all Jews are required to give charity within the means which are reasonable regarding their economic situation. This seeks to make the world a more just society.
Bal Tashkit: Means DO NOT DESTROY and prohibits the unnecessary destruction of God’s creation.
“Do not stand idly by the blood of your neighbours”
Medical quote, Leviticus 19:16
Abortion:
An unborn fetus in Jewish law is not considered a person
○ It is considered part of the mother's body and not a separate being until it is born from the mother's body
In Jewish teaching, until forty days after conception, the fertilized egg is considered ‘mere water’
No intentional abortion passage is mentioned in the tanakh but a case of accidental abortion is discussed in Exodus 21:22-23
Many Jewish scholars have said the one responsible for the miscarriage is not responsible for murder, since the unborn fetus is not a person
However, an unborn fetus is not considered a ‘ person ’ and therefore, its destruction does not incur the death penalty
An abortion can save the mother form psychological and physical health
Within talmudic sources the mishnah states that if a woman is having difficulties giving birth than one can cut up the fetus within her and remove it limb by limb.
○ This statement explains that a fetus is not a human being and therefore the fetus can be killed
Many Rabbis don't consider a fetus a human until it has ingressed into the air of the world
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“And he that smites any person mortally shall surely be put to death” Leviticus 24:17
Euthanasia:
Stories in the Tanakh explain cases of suicide which is often heavily debated by Rabbi’s.
Human beings don't have the right to kill themselves, so someone who is terminally ill and in great pain cannot take action to speed their own death. Even if they are mentally fit to make that choice, the rule that life is sacred prevents them from shortening their life.
Jewish people believe:
Because our lives are ours, they are not ours to dispose of
All human life is infinite, regardless of duration or quality
Humans are made in the image of God
Saving someone from pain is not reason to kill them
It is acceptable to pray and ask God to remove one's suffering
Jewish law completely prohibits euthanasia and regards it as murder. There are no exceptions to this rule and makes no difference if the person concerned wants to die
Maimonides explains in his work that even the closing of one’s eyes of a dying person is guilty of shedding blood and that person must be utterly and totally dead.

A passage in the Talmud tells the story of Rabbi Chanina ben Teradion, who was being burned alive by the
Romans. His pupils urged him to end his suffering quickly by opening his mouth and inhaling the flames. He replied, "It is better that He who gave [me my soul] should take it rather than I should cause injury to myself.
"
There's a more famous case at the start of 2 Samuel, where the seriously injured King Saul orders a young soldier to kill him, rather than let him be captured alive. When King David heard what the young soldier had done, he had him executed; to show that euthanasia was equivalent to murder, and that the defense of superior orders was valueless.
Reform Jews allow euthanasia in extreme pain
“Thou shalt not kill”Decalogue
“One who is in a dying condition is regarded as a living person in all aspects” Semahot 1:1
“The value of human life is infinite and beyond measure” Lord Jakobovits, former UK chief
Rabbi
“Do not put a stumbling block in front of the blind” Leviticus 19:14 regarding to Euthanasia and prohibition of suicide
“If there is anything which causes a hindrance to the departure of the soul such as a presence near the patient's house such as wood chopping, than it is permissible to remove it as there is no act in this but the removal of the impediment” Rabbi Rema
Jewish wedding traditions have been practiced and performed in the traditional manner in a symbolic relation to the Hebrew bible, The Torah. Jewish weddings are a public act, and a declaration not merely of love, but to uphold Jewish traditions and rituals.
At the beginning G_d recognises that “it was not good for man to be alone” (Genesis 2:18), from this he created the first couple, Adam and Eve. The chatan (groom) and the kallah (bride) are both expected to be of Jewish decent that will begin a new generation of Jews displayed in Genesis 1:28 “And God blessed them; and God said unto them: Be fruitful, and multiply…”, to ensure the survival of humanity. This is significant in Jewish marriage as it reminds the adherents that G_d (God) will acknowledge, help and guide them through the sacred promises and commandments (Mitzvots).
Jewish marriages have two stages, the Kiddushin, a binding ritual, and the Nisuin, the actual process of marriage.
Prior to marriage, traditionally it is customary for both Jewish men and female to immerse themselves into a Mikvah bath in preparation for their wedding. The Mikvah bath contains the world’s most traditional natural bodies of water depicting the power of purity, cleanliness and holiness. For a woman, a mikvah bath signifies that she and her husband are allowed to pursue sexual contact after the seven days of menstrual flow (Anita Diamant, 2014). For men, this is done after the seminal emissions, this allows the married couple to consummate after marriage.
Another act of clensing is when both the Chatan and the Kallah fast the day before marriage from daybreak till after the chuppah. This is done as it is a symbol of forgiveness of their past sins, as the wedding day is considered as a day of spiritual inventory and of repentence to the Yom Kippur (Jewishhistory, 2016)
It is customary for the Chatan and Kallah to host a pre-reception prior to the wedding. This is where both male and female divide into genders, where the Chatan hosts a reception for the men as the Kallah hosts one for the women whether in a nearby room or a hall divided into two, this is called the kabbalat panim.

This separtion is imperative as the Chatan and Kallah are not allowed to see each other one week prior to the wedding (Masters, 2016).
The wedding is held at the synagogue, home or a public venue where the veiling of the Kallah will begin.
The bedeken begins shortly after the breaking of the glass plate. This veiling ceremony is only held for a kallah’s first wedding. The Chatan, the Rabbi and fathers go towards the Kallah for the veiling ceremony.
The Chatan places the veil over the Kallah’s face and recites the blessings given to Rebecca by her mother and brother when she was brought to marry Isaac, “Our sister, be thou the mother of thou-sands of ten thousands” (Genesis 24:60). The veil emphasises that the Chatan is not solely interested in the external beauty, but also cares deeply about her inner beauty. The veiling also illustrates that the
Kallah has reserved her beauty only for her husband to see (Genesis 24:64), this relates to the beauty of a
Jewish woman, modesty, humility and loyalty (Proverbs 31:10-31).
The Ketubah is another imperative symbolic ritual of a Jewish wedding, it is the marriage contract that is written in Aramaic. It is an agreement drawn by witnesses, which testify that the Chatan guarantees to the
Kallah that they will meet minimal human and financial convictions, thus protecting the Jewish Kallah. The ketubah is signed by two witnesses, which aren’t related to the Chatan and Kallah who verify and approve of the conditions that is stated in the document. The couple will legally declare that they are married and that they accept each other as partners.
The marriage itself is conducted under a wedding canopy called the Chuppah, which is made up of four pole. The chuppah means covering or protection (Chadadorg, 1993-2015), also a symbolic home for the
Chatan, and the Kallah’s new domain, “Let the bridegroom emerge from his chamber, and the bride from her chuppah” (Psalm 19:6). Therefore, the opening of the sides represent the hospitality Abraham and
Sarah portrayed to their guests, therefore so do the Chatan and Kallah. The Chuppah is outside under the stars, as a sign of the blessing given by G_d to Abraham, “as the stars of the heavens” (Genesis 15:5). Both the Chatan and Kallah are led under the Chuppah, in which the Kallah circles the Chatan seven times, called the Ashkenazi. “Just as the world was built in seven days, the Kallah is figuratively building the walls of the new couple’s world.” This symbolises the world being built in seven days, as well as the building of the four walls to their home, that they now will share.
As the ceremony proceeds, the Chatan presents to his newly wedded Kallah a gold ring, this ring has no form of ornamentation. This implies that love is pure and natural which upholds simple beauty character.
The pure ring signifies the everlasting relationship he is to declare his promise to his Kallah “Behold, thou art consecrated to me with his ring, according to the law of Moses and Israel. Once the ring is placed upon the index finger of the Kallah’s hand, the marriage has become official.
The second half of the wedding ceremony, Nissuin, includes the chanting of the Shevabrachot which is the seven blessings recited for the Chatan and Kallah, the breaking of glass and the Yihud. “If you are having a
Jewish wedding, you probably have to break a glass. You can forgo every other element, but if you don’t break glass, folks will not believe you are really married” (Judith Seid, 2016). After the wine has been drunk from the second cup, it is important that the Chatan takes the wine glass and places it under his right, then breaks it. It acts as a constant reminder that a marriage is fragile if they are not careful with it. A couple should enjoy everyday as if it were their last. This is usually followed by a communal “Mazel Tov!”, thus meaning good fortune or congratulations!
The seven blessings are recited over the second cup of wine shortly after the verification of the ketubah.
These blessings that will be recited will link the Chatan and Kallah to their faith in God as Creator of the

world and the of joy and love. The seven blessing are recited by a rabbi or any Jewish family members whom wish to stand up to that honour.
Jewish weddings are a series of traditional and symbolic rituals that have been sought to be carried out throughout the years. They are practiced and hold rich and symbolic meaning that represents the history of the Jewish faith. The practices used throughout the marriage demonstrate how important the Jewish religion and faith is towards Jewish people, they carry all these rituals through the commandments of G_d that are signified throughout the Torah. Therefore, the symbols and traditions are extended to the community who participate in these customs, alongside the journey of a new profound married couple.
The active supporters of these celebrations are the community members, who remain in the couple’s lives, in which remind and support them through their journey. This beautiful celebration of a new couple will continue to hold an important part of a Jewish life.