Summarize the four different views of Judaism held today based on the information found below.

Judaism today is descended from Rabbinic Judaism, that is, the Judaism that emerged after the destruction of the second temple by the Romans in 70 ce. This form of Judaism was centered around the Torah and the synagogue, instead of the temple. From the first century ce until the nineteenth century, there was basically only one way of being Jewish, and for the most part, by choice or not, it consisted of a life lived separated from the larger society.
With the growing secularization in nineteenth-century Western Europe, however, Jews became more active participants in “secular” society, even while maintaining their “sacred” practices and beliefs. Different interpretations of Judaism developed that guided the interplay between these sacred and secular worlds. Over time, these differences resulted in the four main branches of Judaism that exist today.
Orthodox Judaism is the modern term for what historically has been mainline Judaism: in other words, before the nineteenth century, Orthodox Judaism was Judaism, plain and simple. It is based on an understanding of the Torah as the unchangeable, inerrant revelation of God that provides the sole guide for all aspects of one’s daily life. Accordingly, Orthodox Jews meticulously observe Jewish law, that is, halakhah (literally “the way one walks”), which is based on an understanding that all 613 commandments within the Torah have been revealed as the direct, immutable will of God.
Reform Judaism emerged during the Enlightenment as some sought to “reform” Jewish thought and practice in light of new scientific developments, political ideas, and modernism. While Orthodox Judaism considers the Torah the unchanging divine command of God, Reform Judaism sees the Torah as written by “divinely inspired” human authors. The Torah—and the commandments therein—is regarded as instructional and inspirational, but not absolutely binding. Reform Judaism emphasizes obligation to the neighbor, care for the world, and the injunction to offer hospitality and care to all in need. All other aspects of Judaism are open to negotiation.
Conservative Judaism was founded as a response to what were viewed as overly radical changes in Reform Judaism: it was believed that while change was needed, Reform Judaism had moved too far too quickly. Conservative Judaism emphasizes on ritual practice, rather than specific doctrines. One of the distinguishing marks of Conservative Judaism, as opposed to Reform Judaism, is its preservation of the halakhic process when deciding how traditional interpretation of Jewish law might be changed. In that process, rabbis consult sacred scriptures and commentaries, rabbinic codes of law, and previous generations of rabbinical opinion, in order to craft a new reading for today.
Reconstructionist Judaism is the most recent to emerge. It holds that what is important about Judaism is not that everyone believes the same things about divine revelation, miracles, and God, or that people follow Jewish law in the same way. Instead, it sees the value of Judaism first as a cultural force uniting, supporting, and nurturing the Jewish people over time and space. As such, everything is open to debate and modification—all beliefs, all doctrines, all practices—according to the current needs of the Jewish community. Tradition is important as a way of maintaining community, but it has only a voice, not a veto—and, of course, there are many different views about how much of a vote tradition should have in any specific decision about Jewish life.
system
neeche di gai jaankaree ke aadhaar par aaj yojit yahudee dharm ke chaar alag -alag vichaaron ko sankshep main prastut karen.

yahudee dharm aaj rabbinic yahudee dharm se utaara gaya he, arthath, yahudee dharm jo 70 sii main romanon dwaara duusare mandir ke vinaash ke baad ubhara.yahudee dharm kaa yah rup mandir ke bajaay tora or aradhanalay ke aasapaas kendrit tha.pehali shatabdi sii se unnisvin shatabdi tak, mul rup se yahudee hone kaa keval ek hi tarika tha, or adhikansh bhaag ke liye, pasand yaa nahin, isamen ek jivan shaamil tha jo bade samaaj se alag rahata tha.
unnisvin shatabdi ke pashchimi europe main badhate dharmanirpekshata ke saath, haalanki, yahudee "dharmanirpeksh" samaaj main adhik sakriy bhagidaar ban gaye, yahaan tak ki unki "pavitra" prathaon or vishwaason ko banaae rakhte hue bhi.yahudee dharm kii vibhinn vyakhyaaon ne viksit kiya jisane in pavitra or dharmanirpeksh duniya ke bich paraspar kriya ko nirdeshit kiya.samay ke saath, in matbhedon ke parinamswaroop yahudee dharm kii chaar mukhya shakhaayen huin jo aaj maujuud hai.
roodhiwaadee yahudee dharm kaa aadhunik shabd he, jo aitihaasik rup se mukhya rup se yahudee dharm he: duusare shabdon main, unnisvin shatabdi se pehle, roodhiwaadee yahudee dharm yahudee dharm, sada or saral tha.yah tora kii samaj par aadhaarit he kyonki bhagwaan ke aparivartaneey, ayogy rahasyodghatan ke rup main jo ek ke dainik jivan ke sabhi pahaluon ke liye ekmaatr maargdarshika pradaan karata he.tadnusaar, roodhiwaadee yahudee saavdhaneepurvak yahudee kanoon kaa nirikshan karte hai, arthath, halakh (shabdic rup se "jis tarah se ek chalata he"), jo ek samaj par aadhaarit he ki tora ke bheetar sabhi 613 aajnaaon ko ishwar kii pratyaksh, aparivartaneey ichha ke rup main prakat kiya gaya he.
sudhaar yahudee dharm prabuddhata ke dauraan ubhara, kyonki kuch ne nae vaigyanik vikaas, raajnneetik vichaaron or aadhuniktaa ke prakaash main yahudee vichaar or abhyaas ke liye "sudhaar" karne kii maang kii.jabaki roodhiwaadee yahudee dharm tora ko ishwar kii aparivartit divya ajna maanata he, sudhaar yahudee dharm tora ko "divine rup se prerit" maanav lekhakon dwaara likhit ke rup main dekhtaa he.tora- or usamen maujuud aajnaaon ko nirdeshaatmak or preranadayak mana jaataa he, lekin bilkul badhyakaari nahin he.sudhaar yahudee dharm padosi ke liye daayitv, duniya kii dekhbhaal, or jaruratmand sabhi ko aatithy or dekhbhaal kii peshkash karne ke liye nishedhagna par jor detaa he.yahudee dharm ke anya sabhi pahalu baatcheet ke liye khule hai.
roodhiwaadee yahudee dharm kii sthapana ek pratikriya ke rup main kii gai thi jise sudhaar yahudee dharm main atyadhik kattarpanthi parivartanon ke rup main dekha gaya tha: yah mana jaataa tha ki parivartan kii aavashyaktaa thi, sudhaar yahudee dharm bahut jaldi aage bad gaya tha.roodhiwaadee yahudee dharm vishisht siddhanton ke bajaay anushthan abhyaas par jor detaa he.roodhiwaadee yahudee dharm ke vishisht ankon main se ek, jaisaa ki sudhaar yahudee dharm ke vipareet he, yah yahudee kanoon kii paaramparik vyakhya ko kaise badla ja saktaa he, yah tay karte samay halakhik prakriya kaa sangrakshan he.us prakriya main, rabbi aaj ke liye ek nayaa padhane ke liye pavitra shastron or tippaniyon, kanoon ke rabbinic code or rabbinical raay kii pichhali pidiyon se paraamarsh karte hai.
punarnirmanvadi yahudee dharm sabase haal hi main ubharne ke liye he.yah maanata he ki yahudee dharm ke bare main jo mahatvapurn he, vah yah nahin he ki har koi divya rahasyodghatan, chamatkaar or ishwar ke bare main samaan baton par vishwaas karata he, yaa ki log yahudee kanoon kaa usee tarah se paalan karte hai.iske bajaay, yah yahudee dharm ke mulya ko pehle ek saanskrithik shakti ke rup main dekhtaa he, jo samay or sthaan ke saath yahudee logon ko ekajute karne, samarthan or poshan karata he.jaise, sab kuch bahes or sanshodhan ke liye khulaa he - sabhi vishwaas, sabhi siddhant, sabhi prathaon -yahudee samudaay kii vartmaan aavashyaktaaon ke anusaar.parampara samudaay ko banaae rakhane ke tareeke ke rup main mahatvapurn he, lekin isamen keval ek aawaaj he, na ki vito - or, nishchit rup se, yahudee jivan ke bare main kisi bhi vishisht nirnay main vot parampara ke bare main kai alag -alag vichaar hai.
user
rabinic yahudee dharm, jo 70 sii ke baad ubhara, mandir ke bajaay tora or aradhanalay par dhyaan kendrit kiya.unnisvin sadi ke dharmanirpekshata ke parinamswaroop yahudee dharm kii chaar mukhya shakhaon ko alag kiya gaya.

roodhiwaadee yahudee dharm kaa maananaa he ki tora bhagwaan kaa aparivartaneey, ayogy rahasyodghatan he or dainik jivan ke liye ekmaatr maargdarshika he.jaise, roodhiwaadee yahudee yahudee kanoon or tora ke bheetar 613 aajnaaon kaa paalan karte hai.

sudhaar yahudee dharm tora ko "divine rup se prerit" maanav lekhakon dwaara likhit ke rup main dekhtaa he or ise nirdesh or prerana ke rup main upyog karata he jo baatcheet ke liye khulaa he.

roodhiwaadee yahudee dharm, yahudee dharm main sudhaar ke liye ek pratikriya, siddhanton par anushthan abhyaas par jor detaa he, lekin paaramparik prathaon ke liye shilp parivartan ke liye rabbinic kanoon or raay, pavitra shaastra or tippaniyon kaa upyog karata he.

punarnirmanvadi yahudee dharm, ubharne ke liye naveenatam, yah maanata he ki har kisi ke paas divya rahasyodghatan yaa yahudee kanoon ke bare main samaan vishwaas nahin he or iske parinamswaroop sab kuch bahes or sanshodhan ke liye khulaa he, yahudee dharm kaa mulya ek saanskrithik shakti he jo yahudee ko ekajute karata he, samarthan karata he or unka poshan karata halog.
assistant
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<|user|>
neeche di gai jaankaree ke aadhaar par aaj yojit yahudee dharm ke chaar alag -alag vichaaron ko sankshep main prastut karen.

yahudee dharm aaj rabbinic yahudee dharm se utaara gaya he, arthath, yahudee dharm jo 70 sii main romanon dwaara duusare mandir ke vinaash ke baad ubhara.yahudee dharm kaa yah rup mandir ke bajaay tora or aradhanalay ke aasapaas kendrit tha.pehali shatabdi sii se unnisvin shatabdi tak, mul rup se yahudee hone kaa keval ek hi tarika tha, or adhikansh bhaag ke liye, pasand yaa nahin, isamen ek jivan shaamil tha jo bade samaaj se alag rahata tha.
unnisvin shatabdi ke pashchimi europe main badhate dharmanirpekshata ke saath, haalanki, yahudee "dharmanirpeksh" samaaj main adhik sakriy bhagidaar ban gaye, yahaan tak ki unki "pavitra" prathaon or vishwaason ko banaae rakhte hue bhi.yahudee dharm kii vibhinn vyakhyaaon ne viksit kiya jisane in pavitra or dharmanirpeksh duniya ke bich paraspar kriya ko nirdeshit kiya.samay ke saath, in matbhedon ke parinamswaroop yahudee dharm kii chaar mukhya shakhaayen huin jo aaj maujuud hai.
roodhiwaadee yahudee dharm kaa aadhunik shabd he, jo aitihaasik rup se mukhya rup se yahudee dharm he: duusare shabdon main, unnisvin shatabdi se pehle, roodhiwaadee yahudee dharm yahudee dharm, sada or saral tha.yah tora kii samaj par aadhaarit he kyonki bhagwaan ke aparivartaneey, ayogy rahasyodghatan ke rup main jo ek ke dainik jivan ke sabhi pahaluon ke liye ekmaatr maargdarshika pradaan karata he.tadnusaar, roodhiwaadee yahudee saavdhaneepurvak yahudee kanoon kaa nirikshan karte hai, arthath, halakh (shabdic rup se "jis tarah se ek chalata he"), jo ek samaj par aadhaarit he ki tora ke bheetar sabhi 613 aajnaaon ko ishwar kii pratyaksh, aparivartaneey ichha ke rup main prakat kiya gaya he.
sudhaar yahudee dharm prabuddhata ke dauraan ubhara, kyonki kuch ne nae vaigyanik vikaas, raajnneetik vichaaron or aadhuniktaa ke prakaash main yahudee vichaar or abhyaas ke liye "sudhaar" karne kii maang kii.jabaki roodhiwaadee yahudee dharm tora ko ishwar kii aparivartit divya ajna maanata he, sudhaar yahudee dharm tora ko "divine rup se prerit" maanav lekhakon dwaara likhit ke rup main dekhtaa he.tora- or usamen maujuud aajnaaon ko nirdeshaatmak or preranadayak mana jaataa he, lekin bilkul badhyakaari nahin he.sudhaar yahudee dharm padosi ke liye daayitv, duniya kii dekhbhaal, or jaruratmand sabhi ko aatithy or dekhbhaal kii peshkash karne ke liye nishedhagna par jor detaa he.yahudee dharm ke anya sabhi pahalu baatcheet ke liye khule hai.
roodhiwaadee yahudee dharm kii sthapana ek pratikriya ke rup main kii gai thi jise sudhaar yahudee dharm main atyadhik kattarpanthi parivartanon ke rup main dekha gaya tha: yah mana jaataa tha ki parivartan kii aavashyaktaa thi, sudhaar yahudee dharm bahut jaldi aage bad gaya tha.roodhiwaadee yahudee dharm vishisht siddhanton ke bajaay anushthan abhyaas par jor detaa he.roodhiwaadee yahudee dharm ke vishisht ankon main se ek, jaisaa ki sudhaar yahudee dharm ke vipareet he, yah yahudee kanoon kii paaramparik vyakhya ko kaise badla ja saktaa he, yah tay karte samay halakhik prakriya kaa sangrakshan he.us prakriya main, rabbi aaj ke liye ek nayaa padhane ke liye pavitra shastron or tippaniyon, kanoon ke rabbinic code or rabbinical raay kii pichhali pidiyon se paraamarsh karte hai.
punarnirmanvadi yahudee dharm sabase haal hi main ubharne ke liye he.yah maanata he ki yahudee dharm ke bare main jo mahatvapurn he, vah yah nahin he ki har koi divya rahasyodghatan, chamatkaar or ishwar ke bare main samaan baton par vishwaas karata he, yaa ki log yahudee kanoon kaa usee tarah se paalan karte hai.iske bajaay, yah yahudee dharm ke mulya ko pehle ek saanskrithik shakti ke rup main dekhtaa he, jo samay or sthaan ke saath yahudee logon ko ekajute karne, samarthan or poshan karata he.jaise, sab kuch bahes or sanshodhan ke liye khulaa he - sabhi vishwaas, sabhi siddhant, sabhi prathaon -yahudee samudaay kii vartmaan aavashyaktaaon ke anusaar.parampara samudaay ko banaae rakhane ke tareeke ke rup main mahatvapurn he, lekin isamen keval ek aawaaj he, na ki vito - or, nishchit rup se, yahudee jivan ke bare main kisi bhi vishisht nirnay main vot parampara ke bare main kai alag -alag vichaar hai.</s>
<|assistant|>
rabinic yahudee dharm, jo 70 sii ke baad ubhara, mandir ke bajaay tora or aradhanalay par dhyaan kendrit kiya.unnisvin sadi ke dharmanirpekshata ke parinamswaroop yahudee dharm kii chaar mukhya shakhaon ko alag kiya gaya.

roodhiwaadee yahudee dharm kaa maananaa he ki tora bhagwaan kaa aparivartaneey, ayogy rahasyodghatan he or dainik jivan ke liye ekmaatr maargdarshika he.jaise, roodhiwaadee yahudee yahudee kanoon or tora ke bheetar 613 aajnaaon kaa paalan karte hai.

sudhaar yahudee dharm tora ko "divine rup se prerit" maanav lekhakon dwaara likhit ke rup main dekhtaa he or ise nirdesh or prerana ke rup main upyog karata he jo baatcheet ke liye khulaa he.

roodhiwaadee yahudee dharm, yahudee dharm main sudhaar ke liye ek pratikriya, siddhanton par anushthan abhyaas par jor detaa he, lekin paaramparik prathaon ke liye shilp parivartan ke liye rabbinic kanoon or raay, pavitra shaastra or tippaniyon kaa upyog karata he.

punarnirmanvadi yahudee dharm, ubharne ke liye naveenatam, yah maanata he ki har kisi ke paas divya rahasyodghatan yaa yahudee kanoon ke bare main samaan vishwaas nahin he or iske parinamswaroop sab kuch bahes or sanshodhan ke liye khulaa he, yahudee dharm kaa mulya ek saanskrithik shakti he jo yahudee ko ekajute karata he, samarthan karata he or unka poshan karata halog.</s>
