Ultimately, it was the halakah (the law) that divided Judaism in the 19th cent. The Orthodox hold both the written law (Scriptures) and the oral laws (commentaries on the legal portions of the Scriptures) as authoritative, derived from God, while the Reform do not see them as authoritative in any absolute sense, but binding only in their ethical content. While Orthodox Jews maintain the traditional practices, Reform Jews perform only those rituals that they believe can promote and enhance a Jewish, God-oriented life. In 1999, however, leaders of American Reform Judaism reversed century-old teachings by encouraging but not enforcing the observance of many traditional rituals. The "historical school," or Conservative movement, attempts to formulate a middle position between Orthodox and Reform, maintaining most of the traditional rituals but recognizing the need to make changes in accordance with overriding contemporary considerations. Conservative Jews believe that the history of Judaism proves their basic assumptions: that tradition and change have always gone hand in hand and that what is central to Judaism and has remained constant throughout the centuries is the people of Israel (and their needs), not the fundamentalism of Orthodoxy nor what they consider the abandonment of traditions by Reform. The related Reconstructionist movement of Mordechai M. Kaplan holds Judaism to be a human-centered rather than a God-centered religious civilization.
Also part of contemporary Judaism are the several Sephardic traditions maintained in Israel, France, Canada, and the United States by immigrants from the Middle East and North Africa and by European Sephardim in Europe and the Americas; the several Hasidic groups in Israel and the United States; the religious and secular Zionists in Israel and the Diaspora; the unorganized secular Jews, who maintain an atheist's or agnostic's adherence to Jewish values and culture; and those unorganized Jews who seek a religious life outside the synagogue. These many positions represent the most recent attempts at defining the "essence of Judaism," a process that has been continuous throughout the ages, variously emphasizing one of the three major components of Judaism (God, Torah, Israel) over the remaining two.
Sections in this article: