Universal Judaism teaches a new way, thoroughly contemporary, without the superstitions and religious prejudices of the past. It is for all people, Jewish or not, theist, agnostic or atheist, who are interested in the core teachings of the Hebrew People that were bequeathed to Judaism, then Christianity, then Islam and today’s global secular culture.

Universal Judaism is scientific:

The observation of our world and the search for a “Unified Truth” is the foundation of all scientific thinking and theorizing; this is, obviously, inseparable from knowledge of any “One God” (Dt. 6:4) Who’s Nature is “Abundant in Truth”(Ex. 34:7)

Universal Judaism is spiritual:

Objective spiritual knowledge is, no less, a science. The word “science” comes from the Latin root meaning “knowing”. Universal Judaism could be said to be a “spiritual science”, but this is not opposed to that discipline we call “science”. Truth contains both “kinds” of knowledge; disciplines are not divisions.

The observation of our Life experience is what produces spiritual insights into human life. Those who are spiritually observant can witness objective principles, rules, “laws” that are “built into” Life, and are necessary for creating the human spiritual experience of GOOD – physically, mentally, spiritually and materially.

Universal Judaism is secular:

Today’s world is predominantly secular. This is not a mistake. This is an advance. Yet, ironically, it is also a curious “Return to Genesis” so to speak. After all, the first chapter of Genesis is, essentially, “secular” and “scientific” in its viewpoint, “non-religious” and “de-mythologized”. (2) This is the naked foundation to Life, as any observant person can see.

Indeed, it can be easily observed that “God” is not more present in “religious” life, than “secular” life. This distinction is, today, spiritually meaningless. A “Good” religious life, and a “Good” secular, are no less “Godly”, though they may differ in modes of expression, as well as the preservation of certain well-deserved reverences and past inheritances.

So, if you have no desire to be “religious”, no guilt is needed in Universal Judaism. Religious guilt is a psychological poison that actually prevents an individual from experiencing Good or God. It is hurtful. It is wrongful to the human spirit.

Because Universal Judaism is universal, it has the utmost respect for individual differences.

While there are, truly, universal teachings critical to all humankind, every single culture, every single religion, every single person, people or indeed, creature, is unique.

Universal Judaism does not believe that “universal” means “ubiquitous”, that every single individual must be the exact same way. This does not accord with a clear-minded observation of our world, and it is, sadly, religious or governmental insanity.

Nor, does Universal Judaism put all beliefs, nationalities, religions and philosophical systems in a “Cuisinart”, blend them up and serve them as “universal”. Such syncretism is dangerous to the integrity and identity of each of us. While holding to the living experience of One Universal Truth – The very Principle of Unity (3) – we celebrate, unabashedly, diversity within our ranks and within the world. Any “God” Who is “One” is not a God of “uniformity”.

It is time to affirm, free of prejudice or propaganda, the Truth of the Hebrew Perspective, and re-present this for an era, so desperately in need of its light.

Yes, it is time, once again, for the Hebrew People to be, openly, a Light unto all the nations of the world! (Isaiah 49:6) All the Nations of the world, including the Modern State of Israel, and any possible Palestine, need these teachings. (4) (See History)

To do the Good and the Beautiful, together, yet, each in their our uniquely-inspired way. To continue the original unique mission of history that began with the Hebrew People.

 This is the spiritual essence of Universal Judaism.

(1) With thanks to my dear friend and colleague, David Stoller, for this brilliant Spinoza. And to Rabbis Jack Bemporad, Robert Widom, and the late Barry Friedman. Thank you for the honor.

(2) With a debt to the great Hans Jonas for this profound insight.

(3) With the deepest love and devotion to the late Professor Ellis Rivkin, for his our peoplehip, his counsel, and his “Unity Principle”. See The Shaping of Jewish History, by Ellis Rivkin. Behrman House, 1971. www.rivkinsociety.org

(4) Thanks to David Waterman, Nelson Rose, Henkka Kiviniemi
Russ McAlmond and many, many students around the world, who are devoted to this vision. With special thanks to Rabbis Zalman, Schacter-Shalomi, and Joseph Gelberman, who understood the problem.