In the United States and Canada, the term Conservative, as applied, does not always indicate that a congregation is affliliated with the United Synagogue of Conservative Judaism, the movement's central institution and the one to which the term, without qualifier, usually refers.

However, the Leadership Council of Conservative Judaism has a different sociological approach to this issue than does Orthodoxy, although agreeing religiously.

Under this approach, anti-Judaism is not regarded as antisemitism as it only rejects the religious ideas of Judaism and does not involve actual hostility to the Jewish people.

" For many reasons, some historical and some religious, Judaism does not encourage its members to convert others and in fact would require the initiative from the person who would like to convert.

Judaism does not accept the retronymic labeling of its sacred texts as the " Old Testament ", and some Jews refer to the New Testament as the Christian Testament or Christian Bible.

Therefore, just as Christianity does not accept that Mosaic Law has any authority over Christians, Judaism does not accept that the New Testament has any religious authority over Jews.

Judaism does not see human beings as inherently flawed or sinful and needful of being saved from it, but rather capable with a free will of being righteous, and unlike Christianity does not closely associate ideas of " salvation " with a New Covenant delivered by a Jewish messiah, although in Judaism Jewish people will have a renewed national commitment of observing God's commandments under the New Covenant, and the Jewish Messiah will also be ruling at a time of global peace and acceptance of God by all people.

Judaism also does not have a notion of hell as a place ruled by Satan since God's dominion is total and Satan is only one of God's angels.

Judaism does not believe in the Christian concept of hell but does have a punishment stage in the afterlife ( i. e. Gehenna, the New Testament word translated as hell ) as well as a Heaven ( Gan Eden ), but the religion does not intend it as a focus.

Judaism requires circumcision for boys, but does not allow it for girls.

Judaism classically draws no distinction in its laws between religious and ostensibly non-religious life ; Jewish religious tradition does not distinguish clearly between religious, national, racial, or ethnic identities.

Moreover, as a non-creedal religion, some have argued that Judaism does not require one to believe in God.

Consequently, in his view, Judaism does not fit easily into conventional Western categories, such as religion, ethnicity, or culture.

* Reconstructionist Judaism, like Reform Judaism, does not hold that Jewish law, as such, requires observance, but unlike Reform, Reconstructionist thought emphasizes the role of the community in deciding what observances to follow.

Rabbinic Judaism does not believe that the preceding verses refer to what is nowadays described as a homosexual inclination, nor do these verses refer to lesbian sexual activity.

His opposition to Judaism was typical of church leaders in his day, but does not descend to the level of anti-semitism.

Judaism does not encourage the monastic ideal of celibacy and poverty.

However, they were hostile to Jewish Orthodoxy, professing to believe in Judaism `` but in a moderate way ''.

Supporters of this view believe that “ to a hypothetical outside reader, presents Christianity as enlightened, harmless, even beneficent .” Some believe that through this work, Luke intended to show the Roman Empire that the root of Christianity is within Judaism so that the Christians “ may receive the same freedom to practice their faith that the Roman Empire afforded the Jews .” Those who support the view of Luke ’ s work as political apology generally draw evidence from the facts that Christians are found innocent of committing any political crime ( Acts 25: 25 ; 19: 37 ; 19: 40 ) and that Roman officials ’ views towards Christians are generally positive.

The Minḥat Ḳenaot is instructive reading for the historian because it throws much light upon the deeper problems which agitated Judaism, the question of the relation of religion to the philosophy of the age, which neither the zeal of the fanatic nor the bold attitude of the liberal-minded could solve in any fixed dogmatic form or by any anathema, as the independent spirit of the congregations refused to accord to the rabbis the power possessed by the Church of dictating to the people what they should believe or respect.

Disraeli spoke in favour of the measure, arguing that Christianity was " completed Judaism ," and asking of the House of Commons " Where is your Christianity if you do not believe in their Judaism?

Conservative Jews believe that movements to its left, such as Reform and Reconstructionist Judaism, have erred by rejecting the traditional authority of Jewish law and tradition.

They believe that the Orthodox Jewish movements, on the theological right, have erred by slowing down, or stopping, the historical development of Jewish law: " Conservative Judaism believes that scholarly study of Jewish texts indicates that Judaism has constantly been evolving to meet the needs of the Jewish people in varying circumstances, and that a central halakhic authority can continue the halakhic evolution today.

One crucial sign of this is that one need not believe, or even do, anything to be Jewish ; the historic definition of ' Jewishness ' requires only that one be born of a Jewish mother, or that one convert to Judaism in accord with Jewish law.

Traditionally, both Judaism and Christianity believe in the God of Abraham, Isaac and Jacob, for Jews the God of the Tanakh, for Christians the God of the Old Testament, the creator of the universe.

Judaism and major sects of Christianity reject the view that God is entirely immanent ( although some see this as the concept of the Holy Ghost ) and within the world as a physical presence, ( although trinitarian Christians believe in the incarnation of God ).

Judaism unilaterally supports, in fact mandates, abortion if doctors believe that it is necessary to save the life of the woman.

Both Christianity and Judaism believe in some form of judgment.

Christians believe that Christianity is the fulfillment and successor of Judaism, retaining much of its doctrine and many of its practices including monotheism, the belief in a Messiah, and certain forms of worship like prayer and reading from religious texts.

Christians believe that Judaism requires blood sacrifice to atone for sins, and believe that Judaism has abandoned this since the destruction of the Second Temple.

Some authorities in Orthodox Judaism believe that this era will lead to supernatural events culminating in a bodily resurrection of the dead.

Many scholars believe that Noah and the Biblical Flood story are derived from the Mesopotamian version, predominantly because Biblical mythology that is today found in Judaism, Christianity, Islam and Mandeanism shares overlapping consistency with far older written ancient Mesopotamian story of The Great Flood, and that the early Hebrews were known to have lived in Mesopotamia.

A History of God: The 4, 000-Year Quest of Judaism, Christianity and Islam.

As the three cardinal doctrines of Judaism, Abba Mari accentuates: ( 1 ) That of the recognition of God's existence and of His absolute sovereignty, eternity, unity, and incorporeality, as taught in revelation, especially in the Decalogue ; ( 2 ) that of the world's creation by Him out of nothing, as evidenced particularly by the Sabbath ; ( 3 ) that of the special providence of God, as manifested in the Biblical miracles.

Judaism views God as being radically different from humans, so Heschel explores the ways that Judaism teaches that a person may have an encounter with the ineffable.

Heschel then goes on to explore the problems of doubts and faith ; what Judaism means by teaching that God is one ; the essence of humanity and the problem of human needs ; the definition of religion in general and of Judaism in particular ; and human yearning for spirituality.

: God in Search of Man: A Philosophy of Judaism is a companion volume to Man is Not Alone.

In its own right it can be the subject of intense study and analysis, and provides insight into the relationship between God and Man beyond the world of Judaism and for all Monotheism.

* God in Search of Man: A Philosophy of Judaism.

The contents are correspondingly varied: a confession of sin and a plea to God not to maintain his anger forever ( ch. 63: 7 – 64: 11 ); a poem on the theme that God has no need of a temple because Heaven is his throne and Earth his footstool ( Isaiah 66: 1 – 2 ); verses setting out conditions for admission to the community ; complaints of sin, incompetence and paganism ; and distinctions between the " righteous " and the " sinners ", foreshadowing the categories used in much later Judaism and early Christianity.

Although some say Judaism is noncreedal in nature, others say it recognizes a single creed, the Shema Yisrael, which begins: " Hear, O Israel: the LORD our God, the LORD is one.

In Judaism, " chosenness " is the belief that the Jews are the chosen people, chosen to be in a covenant with God.

The three largest Jewish denominations — Orthodox Judaism, Conservative Judaism and Reform Judaism — maintain the belief that the Jews have been chosen by God for a purpose.

Judaism places emphasis on the right conduct ( or orthopraxy ), focusing on the Mosaic Covenant that the God of Israel, made with the Israelites, as recorded in the Torah and Talmud.

Judaism emphasizes the Oneness of God and rejects the Christian concept of God in human form.

Thus, as an ethnic religion, Judaism holds that others may have their own, different, paths to God ( or holiness, or " salvation "), as long as they are consistent with the Seven Laws of Noah.

Judaism and Christianity share the belief that there is One, True God, who is the only one worthy to be worshipped.

Judaism sees this One, True God as a singular, ineffable, undefinable being.

According to Rabbinic Judaism the Torah was revealed by God to Moses ; within it, Jews find 613 Mitzvot ( commandments ).