God.27s relationship with Man Jewish principles of faith

1 god s relationship man

1.1 people born both tendency , evil
1.2 reward , punishment
1.3 israel chosen purpose
1.4 messiah

god s relationship man

judaism s focus more on how god defines man 1 trying define god. there therefore focus on people expected or far more on spelling out theological beliefs.

people born both tendency , evil

jewish tradition emphasizes free will, , jewish thinkers reject determinism, on basis free , exercise of free choice have been considered precondition of moral life. moral indeterminacy seems assumed both bible, bids man choose between , evil, , rabbis, hold decision following inclination rather evil rests every individual. maimonides asserted compatibility of free foreknowledge of god (mishneh torah, hilkhot teshuvah 5). handful of jewish thinkers have expressed deterministic views. group includes medieval jewish philosopher hasdai crescas , 19th-century hasidic rabbi mordechai yosef leiner of izbica.

judaism affirms people born both yetzer ha-tov (יצר הטוב), inclination or impulse good, , yetzer hara (יצר הרע), inclination or impulse evil. these phrases reflect concept within each person, there opposing natures continually in conflict , referenced many times in rabbinic tradition. rabbis recognize positive value yetzer ha-ra: without yetzer ha-ra there no civilization or other fruits of human labor. midrash (bereshit rabbah 9:7) states: without evil inclination, no 1 father child, build house, or make career. implication yetzer ha-tov , yetzer ha-ra best understood not moral categories of , evil inherent conflict within man between selfless , selfish orientations.

judaism recognizes 2 classes of sin : offenses against other people, , offenses against god. offenses against god may understood violation of contract (the covenant between god , children of israel). (see jewish views on sin.)

a classical rabbinic work, avoth de-rabbi natan, states: 1 time, when rabban yochanan ben zakkai walking in jerusalem rabbi yehosua, arrived @ temple in jerusalem stood in ruins. woe us, cried rabbi yehosua, house atonement made israel s sins lies in ruins! answered rabban yochanan, have another, equally important source of atonement, practice of gemiluth ḥasadim (loving kindness), stated: desire loving kindness , not sacrifice (hosea 6:6). also, babylonian talmud teaches rabbi yochanan , rabbi eleazar both explain long temple stood, altar atoned israel, now, 1 s table atones [when poor invited guests] (talmud, tractate berachoth 55a). similarly, liturgy of days of awe (the high holy days; i.e. rosh hashanah , yom kippur) states prayer, repentance , tzedakah atone sin.

judaism rejects belief in original sin. both ancient , modern judaism teaches every person responsible own actions. however, existence of innate sinfulness on each human being discussed in both biblical (genesis 8:21, psalms 51.5) , post-biblical sources. apocrypha , pseudepigraphic sources express pessimism human nature ( grain of evil seed sown in adam s heart beginning ), , talmud (b. avodah zarah 22b) has unusual passage edward kessler describes serpent seduced eve in paradise , impregnated spiritual-physical dirt inherited through generations, revelation @ sinai , reception of torah cleansed israel. kessler states although clear belief in form of original sin did exist in judaism, did not become mainstream teaching, nor dogmatically fixed, remained @ margins of judaism.

reward , punishment

the mainstream jewish view god reward observe commandments , punish intentionally transgress them. examples of rewards , punishments described throughout bible, , throughout classical rabbinic literature. common understanding of principle accepted orthodox , conservative , many reform jews; rejected reconstructionists. see free in jewish thought

the bible contains references sheol, lit. gloom, common destination of dead, may compared hades or underworld of ancient religions. in later tradition interpreted either hell or literary expression death or grave in general.

according aggadic passages in talmud, god judges has followed commandments , not , extent. not pass test go purifying place (sometimes referred gehinnom, i.e. hell, more analogous christian purgatory) learn lesson . there is, however, part, no eternal damnation. vast majority of souls go reforming place limited amount of time (less 1 year). categories spoken of having no part in world come , appears mean annihilation rather eternity of torment.

philosophical rationalists such maimonides believed god did not mete out rewards , punishments such. in view, these beliefs necessary masses believe in order maintain structured society , encourage observance of judaism. however, once 1 learned torah properly, 1 learn higher truths. in view, nature of reward if person perfected intellect highest degree, part of intellect connected god – active intellect – immortalized , enjoy glory of presence eternity. punishment not happen; no part of 1 s intellect immortalized god. see divine providence in jewish thought.

the kabbalah (mystical tradition in judaism) contains further elaborations, though jews not consider these authoritative. example, admits possibility of reincarnation, rejected non-mystical jewish theologians , philosophers. believes in triple soul, of lowest level (nefesh or animal life) dissolves elements, middle layer (ruach or intellect) goes gan eden (paradise) while highest level (neshamah or spirit) seeks union god.

many jews consider tikkun olam (or repairing world) fundamental motivating factor in jewish ethics. therefore, concept of life after death, in jewish view, not encouraged motivating factor in performance of judaism. indeed, held 1 can attain closeness god in world through moral , spiritual perfection.

israel chosen purpose

god chose jewish people in unique covenant god; description of covenant torah itself. contrary popular belief, jewish people not god chose jews. claim, itself, exists in tanakh (the jewish bible). such claim imply god loves jewish people, jews can close god, , jews can have heavenly reward. actual claim made jews chosen specific mission, duty: light unto nations, , have covenant god described in torah. reconstructionist judaism rejects variant of chosenness morally defunct.

rabbi lord immanuel jakobovits, former chief rabbi of united synagogue of great britain, describes mainstream jewish view on issue: yes, believe chosen people concept affirmed judaism in holy writ, prayers, , millennial tradition. in fact, believe every people—and indeed, in more limited way, every individual—is chosen or destined distinct purpose in advancing designs of providence. only, fulfill mission , others not. maybe greeks chosen unique contributions art , philosophy, romans pioneering services in law , government, british bringing parliamentary rule world, , americans piloting democracy in pluralistic society. jews chosen god peculiar unto me pioneers of religion , morality; , national purpose.

the messiah

judaism acknowledges afterlife, not have single or systemic way of thinking afterlife. judaism places overwhelming stress on olam hazeh (this world) rather olam haba (the world come), , speculations world come peripheral mainstream judaism. in pirkei avot (ethics of fathers), said 1 hour of penitence , deeds in world better life of world come; 1 hour of spiritual repose in world come better life of world, reflecting both view of significance of life on earth , spiritual repose granted righteous in next world.

jews reject idea jesus of nazareth messiah , agree messiah has not yet come. throughout jewish history there have been number of jewish messiah claimants considered false jews, including notably simon bar kokhba , sabbatai zevi, followers known sabbateans.

the twelfth of maimonides 13 principles of faith was: believe perfect faith in coming of messiah (mashiach), , though may tarry, still await him every day. orthodox jews believes future jewish messiah (the mashiach, anointed 1 ) king rule jewish people independently , according jewish law. in traditional view, messiah understood human descendant of king david (that is, of davidic line).

liberal, or reform judaism not believe in arrival of personal messiah ingather exiles in land of israel , cause physical resurrection of dead. rather, reform jews focus on future age in there perfected world of justice , mercy.