Judaism is older than any other religion. AnswerParty!
Jewish philosophy (Hebrew: פילוסופיה יהודית; Arabic: الفلسفة اليهودية; Yiddish: ייִדיש פֿילאָסאָפֿיע) includes all philosophy carried out by Jews, or in relation to the religion of Judaism. Until modern Haskalah (Jewish Enlightenment) and Jewish Emancipation, Jewish philosophy was preoccupied with attempts to reconcile coherent new ideas into the tradition of Rabbinic Judaism; thus organizing emergent ideas that are not necessarily Jewish into a uniquely Jewish scholastic framework and world-view. With their acceptance into modern society, Jews with secular educations embraced or developed entirely new philosophies to meet the demands of the world in which they now found themselves.
Medieval re-discovery of Greek thought among Gaonim of 10th century Babylonian academies brought rationalist philosophy into Biblical-Talmudic Judaism. Philosophy was generally in competition with Kabbalah. Both schools would become part of classic Rabbinic literature, though the decline of scholastic rationalism coincided with historical events which drew Jews to the Kabbalistic approach. For Ashkenazi Jews, emancipation and encounter with secular thought from the 18th-century onwards altered how philosophy was viewed. Ashkenazi and Sephardi communities had later and more ambivalent interaction with secular culture than in Western Europe. In the varied responses to modernity, Jewish philosophical ideas were developed across the range of emerging religious denominations. These developments could be seen as either continuations, or breaks, with the canon of Rabbinic philosophy of the Middle Ages, as well as the other historical dialectic aspects of Jewish thought, and resulted in diverse contemporary Jewish attitudes to philosophical methods.
Jewish religious movements (Hebrew: תנועות בדת היהודית) (Yiddish: ייִדיש רעליגיעז מווומאַנץ), sometimes called "denominations" or "branches", include different groups which have developed among Jews from ancient times and especially in the modern era among Ashkenazi Jews living in anglophone countries. Despite the efforts of several of these movements to expand their membership in Israel and achieve official recognition by the Israeli government, non-Orthodox movements have remained largely a feature of Judaism in the diaspora.
Historically, the division of Jews in many Western countries into denominations, which in the United States in particular took the form of three large groups known as Orthodox, Conservative and Reform, can be traced to Jewish reaction to the Haskalah (Jewish Enlightenment) and its aftermath, and to a certain extent the philosophies of these movements were shaped in reaction to one another. Several smaller movements have emerged in the years since. In more recent years, all of these movements have been shaped by the challenge of assimilation.
Judaism, Christianity, and Islam are sometimes called "Abrahamic religions" because they all accept the tradition that God revealed himself to the patriarch Abraham. The theological traditions of all Abrahamic religions are thus to some extent influenced by the depiction of the God of Israel in the Hebrew Bible, and the historical development of monotheism in the history of Judaism.
The Abrahamic God in this sense is the conception of God that remains a common attribute of all three traditions. God is conceived of as eternal, omnipotent, omniscient and as the creator of the universe. God is further held to have the properties of holiness, justice, omni-benevolence and omnipresence. Proponents of Abrahamic faiths believe that God is also transcendent, meaning that he is outside space and outside time and therefore not subject to anything within his creation, but at the same time personal and involved, listening to prayer and reacting to the actions of his creatures.
The split of early Christianity and Judaism took place during the first centuries of the Common Era. It is commonly attributed to a number of events, including the rejection and crucifixion of Jesus (c. 33), the Council of Jerusalem (c. 50), the destruction of the Second Temple and institution of the Jewish tax in 70, the postulated Council of Jamnia c. 90, and the Bar Kokhba revolt of 132–135. While it is commonly believed that Paul the Apostle established a primarily Gentile church within his lifetime, it took centuries for a complete break with Judaism to manifest, and the relationship between Paul and Judaism is still disputed.
The traditional view has been that Judaism existed before Christianity and that Christianity separated from Judaism some time after the destruction of the Second Temple. Recently, some scholars have argued that there were many competing Jewish sects in the Holy Land during the Second Temple period, and that those that became Rabbinic Judaism and Proto-orthodox Christianity were but two of these. Some of these scholars have proposed a model which envisions a twin birth of Proto-orthodox Christianity and Rabbinic Judaism rather than a separation of the former from the latter. For example, Robert Goldenberg asserts that it is increasingly accepted among scholars that "at the end of the 1st century CE there were not yet two separate religions called 'Judaism' and 'Christianity'".
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