BW Abitur Jewish Religion key terms

The central Jewish declaration of faith beginning "Höre, Israel, der Ewige ist unser Gott, der Ewige ist einzig" (Dtn 6,4). It expresses strict monotheism and is recited daily in prayer and before sleep.

The belief that there is exactly one God, creator and ruler of all reality, excluding other deities. Judaism expresses this in the Shema, in the prohibition of images and in the rejection of idolatry.

The biblical prohibition against making images of God for worship (Ex 20,4). It guards God's transcendence and shapes Jewish art, synagogue decoration and liturgy, which use ornament and text rather than divine figures.

Descriptions of God's actions and character, such as merciful, gracious and just, drawn from Exodus 34,6-7. Jewish thought treats them as ways of speaking about God's dealings with the world, not as physical features.

Jewish mystical tradition, especially the Zohar and the teachings of Isaac Luria. It explores God's inner life through concepts such as the ten Sefirot and the idea of divine sparks scattered in the world.

Literally "teaching" or "instruction". It denotes the five books of Moses, and more broadly the whole of Jewish teaching, written and oral, that guides life and is read in the synagogue in yearly cycles.

The Hebrew Bible in its three parts: Tora (five books of Moses), Nevi'im (prophets) and Ketuvim (writings). The acronym comes from the initial letters of these three sections.

The biblical account of God giving the Ten Commandments and the covenant to Israel at Mount Sinai (Ex 19-20). It grounds the idea of a binding covenant and is a key topic in Jewish and Christian theology.

The tradition of interpretation handed down alongside the written Torah, eventually recorded in the Mishnah and Talmud. Rabbinic Judaism holds that both were given at Sinai and that both are needed to apply the law.

The great rabbinic work consisting of Mishnah plus Gemara, with discussion, law and narrative. Two versions exist, the Babylonian and the Jerusalem Talmud; the Babylonian is the main object of traditional study.

A method and genre of rabbinic interpretation that reads biblical texts closely to derive law (Halacha) or edifying narrative (Aggada). It fills gaps, resolves contradictions and connects verses to contemporary questions.

A four-level model of Jewish Bible interpretation: Peshat (plain sense), Remez (allusion), Derash (homiletic meaning) and Sod (secret, mystical meaning). It is used to show that one text can carry several legitimate readings.

The normative body of Jewish law and practice derived from Torah and rabbinic tradition. It covers ritual, family, business and civil life and is developed through codes, responsa and case reasoning.

A commandment or religious obligation, and by extension a good deed. Tradition counts 613 commandments in the Torah; performing a mitzwa is understood as a response to the covenant rather than a means of earning salvation.

The rules of kosher food: permitted animals, slaughter according to shechita, separation of meat and milk, and prohibitions such as pork. The laws mark daily life as holy and are widely observed in varying degrees.

The weekly day of rest from Friday evening to Saturday evening, commemorating creation and the exodus. It is marked by candle lighting, Kiddush, synagogue worship, festive meals and abstention from work.

Jewish prayer, structured around the daily services Schacharit, Mincha and Ma'ariv, with the Amida as the central prayer. Communal prayer requires a minyan of ten adults and follows a fixed liturgical calendar.

The rituals marking life stages: circumcision, naming, bar or bat mitzvah, marriage and burial. Each transition is accompanied by blessings and community participation and expresses belonging to the covenant people.

The point at which a Jewish boy (13) or girl (12 or 13) becomes responsible for the commandments. It is celebrated by being called up to the Torah and often leading parts of the service.

The process of conversion to Judaism, involving study, acceptance of the commandments, ritual immersion and, for men, circumcision. Rabbinic law treats the convert as a full member of the community.

The sense of belonging to the Jewish people, shaped by religion, ethnicity, family, language and shared history. It can be expressed religiously, culturally or nationally, and is debated in modern and secular contexts.

The commandment to give charity and act justly, from the root meaning righteousness. It is an obligation rather than voluntary generosity and is traditionally organised through community funds and anonymous giving.

Literally "repairing the world". In rabbinic and modern usage it means active responsibility for social justice, peace and the environment, often cited as the ethical core of Jewish social teaching.

The conviction that every person is created in the image of God (Gen 1,27) and therefore possesses inviolable worth. It grounds Jewish ethics on speech, law, medical treatment and treatment of strangers.

Jewish reasoning about medical and life-science questions such as abortion, assisted reproduction, organ donation and end-of-life care. It weighs the duty to preserve life (pikuach nefesh) against other commandments and values.

The principle that saving a human life overrides almost all other commandments. It explains why Shabbat and dietary rules may be broken for medical emergencies and is central to Jewish medical ethics.

The condition of living outside the land of Israel, especially after the destruction of the Temple in 70 CE. It is interpreted both as punishment and as a place of creative diaspora life and longing for return.

The process from the late 18th century granting Jews civil rights and citizenship in European states. It enabled integration and modern religious reform but also provoked new forms of political antisemitism.

Hostility toward Jews as a group, ranging from religious anti-Judaism through racial ideology to modern conspiracy myths. It functions as a worldview that explains social problems by blaming Jews.

The systematic murder of about six million European Jews by Nazi Germany and its collaborators between 1941 and 1945. It shapes Jewish theology, memory culture and the Jewish-Christian dialogue to this day.

The national movement founded in the late 19th century aiming at a Jewish homeland in Palestine. It emerged in response to antisemitism and assimilation and led to the founding of the State of Israel in 1948.

The declaration of the State of Israel on 14 May 1948, following the UN partition plan of 1947 and the end of the British Mandate. It was followed immediately by war with neighbouring Arab states.

Jewish communities living outside the land of Israel, from the Babylonian exile onward. Diaspora life has produced major centres of learning and culture and raises questions about the relationship to Israel.

The political and territorial conflict between Israel and Palestinian and Arab actors over land, sovereignty and security. Positions on it vary widely within and outside Jewish communities and require careful, balanced analysis.

Structured conversation between Jews and Christians aimed at mutual understanding and overcoming centuries of hostility. Key issues include the parting of the ways, mission, antisemitism and the reassessment of Judaism after the Shoah.

The 1965 declaration of the Second Vatican Council that rejected collective Jewish guilt for Jesus' death and affirmed God's enduring covenant with the Jewish people. It marked a turning point in Catholic-Jewish relations.

The covenant between God and Israel, established with Abraham and renewed at Sinai. It involves mutual commitment: God's promises and Israel's obedience to the commandments, and it is central to Jewish self-understanding.

A method of working through a source by identifying its genre, context, structure, key terms and argument. In this exam it is applied to biblical, rabbinic and modern texts, always citing the passage precisely.

The systematic reading of a historical or religious source: clarifying author, date, audience and intention, then relating content to its context and to the exam question. It distinguishes description from evaluation.

A structured argumentative essay that states a thesis, develops reasons with evidence, considers counter-arguments and reaches a justified conclusion. In religious studies it should use technical terms accurately and stay balanced.