Conception of God Jewish principles of faith

1 conception of god

1.1 monotheism
1.2 god creator of universe
1.3 nature of god
1.4 god alone may 1 offer prayer
1.5 revelation

1.5.1 scripture
1.5.2 moses , torah
1.5.3 origin of torah
1.5.4 words of prophets true
1.5.5 oral torah


1.6 god s relationship man

1.6.1 people born both tendency , evil
1.6.2 reward , punishment
1.6.3 israel chosen purpose
1.6.4 messiah

conception of god

monotheism

judaism based on strict monotheism , belief in 1 single, indivisible, non-compound god. shema yisrael, 1 of important jewish prayers, encapsulates monotheistic nature of judaism: hear, o israel: lord our god; lord one.

judaism emphatically rejects concept of plurality respect god explicitly rejecting polytheism, dualism, , trinitarianism, incompatible monotheism judaism understands it. unity of god stated many times in jewish tradition. second of maimonides s 13 principles of faith; maimonides wrote god one, not 2 or more two, 1 unity different other unities there are. not 1 genus, contains many species, one. nor 1 body, containing parts , dimensions, one. unity there no other anywhere (yad, yesode ha-torah 1:7).

in jewish tradition, dualistic , trinitarian conceptions of god referred shituf ( partnership ), meaning incorrect not idolatrous view.

god creator of universe

jews believe god creator of universe. however, orthodox jews not believe in literal interpretation of genesis creation narrative, , according view judaism not in contradiction scientific model states age of universe around 13.77 billion years old. norbert m. samuelson writes question of dating universe has never been problem of jewish philosophy, because philosophy has never taken literal meaning of bible revealed, true meaning.

while general jewish attitude has been god created world ex nihilo, rabbi marc d. angel writes historically there has been general reluctance in jewish tradition speculate on metaphysical aspects of creation :

the important statement judaism god did in fact create world; evolutionary process did not happen itself, set motion god.

when bible speaks of god creating world in 6 days, may speaking figuratively. word yom (day) in creation story can hardly proved referring day of twenty-four hours. after all, sun not created until fourth day, impossible argue first 3 days days know them. more appropriate way understand creation story god created universe in 6 stages, , each of these stages may have taken millions of years, or twenty-four hours, or instants. in short, judaism insists god created world, created in stages, , continues maintain universe created. specific details of creation process not central jewish thought.

moses maimonides wrote virtue of existence of creator exists , argues in 12th-century guide perplexed (2:13) time part of creation , therefore, when god described existing before creation of universe, notion of time should not understood in normal sense. 15th-century jewish philosopher joseph albo argued in ikkarim there 2 types of time: measured time depends on motion, , time in abstract, second of has no origin , infinite space of time before universe created. albo argued although difficult conceive of god existing in such duration, likewise difficult imagine god outside space. other jewish writers have come different conclusions, such 13th-century scholar bahya ben asher, 16th-century scholar moses almosnino, , 18th-century hasidic teacher nahman of bratslav, expressed view - similar expressed christian neo-platonic writer boethius - god lives in eternal present , transcends or above time.

nature of god

the jewish view god eternal, neither beginning nor end, principle stated in number of biblical passages. rabbis taught quite literally ... down-to-earth view of eternalness of god: god eternal not given man explore full meaning of idea, , 1 cannot, therefore, expect find in rabbinic literature detailed examination of meant divine eternity. famous mishnah statement on attempts pierce veil this: whoever reflects on 4 things better him had not come world: above? beneath? before? , after?

the traditional jewish view god omnipotent, omniscient, , omnibenevolent.

various jewish thinkers, however, have proposed finite god, in response problem of evil , ideas free will. louis jacobs writes modern jewish thinkers such levi olan, echoing classical jewish writers such 14th-century talmudist gersonides have thought of god limited own nature while infinite in respects finite in others, referencing idea, present in classical sources, there primal formless material co-existent god eternity upon god has work , god knows future in general sense not how individual men exercise choice. on topic of omniscience , free will, jacobs writes in medieval period, 3 views put forth: maimonides, wrote god had foreknowledge , man free; gersonides, wrote man free , consequently god not have complete knowledge, , hasdai crescas, wrote in or adonai god has complete foreknowledge , consequently man not free.

several jewish writers have dealt issue of theodicy: whether , how god all-powerful , all-good, given existence of evil in world, particularly holocaust. jon d. levenson argues omnipotence doctrine fails give due regard formidability , resilience of forces counteracting creation (such primordial state of chaos existing before creation) , leads neglect of role of humanity in forming , stating world order. hans jonas proposed tentative myth god chose in beginning give god s self on chance , risk , endless variety of becoming, entering adventure of space in time. jones expressed view god not create world fiat (although god create world), leads beckoning novel possibilities of becoming. jonas, influenced holocaust experience, believed god omnipresent, not in respects nontemporal, impassible, immutable, , unqualified omnipotent.

most of classical judaism views god personal god. rabbi samuel s. cohon wrote god conceived judaism not first cause, creative power, , world reason, living , loving father of men. not cosmic personal....jewish monotheism thinks of god in terms of definite character or personality, while pantheism content view of god impersonal. shown in jewish liturgy, such in adon olam hymn, includes confident affirmation god, living god...who hears , answers. edward kessler writes hebrew bible portrays encounter god cares passionately , addresses humanity in quiet moments of existence. british chief rabbi jonathan sacks suggests god not distant in time or detached, passionately engaged , present. important note predicate personal applied god not mean god corporeal or anthropomorphic, views judaism has rejected; rather, personality refers not physicality inner essence, psychical, rational, , moral. although jews believe god can experienced, understood god cannot understood because god utterly unlike humankind (as shown in god s response moses when moses asked god s name: am ); anthropomorphic statements god understood linguistic metaphors, otherwise impossible talk god @ all.

although dominant strain in judaism god personal, there alternate stream of tradition exemplified ... maimonides, who, along several other jewish philosophers, rejected idea of personal god. reflected belief in negative theology: god can described god not. rabbi mordecai kaplan, developed reconstructionist judaism , taught @ conservative jewish theological seminary of america, rejected idea of personal god. kaplan instead thought of god force, gravity, built structure of universe, believing since universe constructed enable gain personal happiness , communal solidarity when act morally, follows there moral force in universe; force constructionists mean god, although reconstructionists believe in personal god. according joseph telushkin , morris n. kertzer, kaplan s rationalist rejection of traditional jewish understanding of god exerted powerful influence on many conservative , reform rabbis, influencing many stop believing in personal god. according pew forum on religion , public life s 2008 u.s. religious landscape survey, americans identify jewish religion twice favor ideas of god impersonal force on idea god person whom people can have relationship.

to god alone may 1 offer prayer

judaism has emphasize strict monotheism , exclusivity of divinity , prayer directly god; references angels or other intermediaries not typically seen in jewish liturgy or in siddurs (prayerbooks). maimonides fifth principle of faith states believe perfect faith proper pray god, , seen stating 1 may not pray or else. principle teaches god 1 whom may serve , praise... therefore not proper serve (angels, stars, or other elements) or make them intermediaries bring closer god. talmudic literature show evidence jewish prayers invoking angels , other intermediaries existed in 1st century ce, , several examples of post-talmudic prayers exist, including familiar piyyut (liturgical song) entitled usherers of mercy, recited before , after rosh hashanah in selichot (jewish penitential prayers).

revelation
scripture

the hebrew bible or tanakh jewish scriptural canon , central source of jewish law. word acronym formed initial hebrew letters of 3 traditional subdivisions of tanakh: torah ( teaching , known 5 books of moses or pentateuch), nevi im ( prophets ) , ketuvim ( writings ). tanakh contains 24 books in all; authoritative version masoretic text. traditionally, text of tanakh said have been finalized @ council of jamnia in 70 ce, although uncertain. in judaism, term torah refers not 5 books of moses, of jewish scriptures (the whole of tanakh), , ethical , moral instructions of rabbis (the oral torah).

in addition tanakh, there 2 further textual traditions in judaism: mishnah (tractates expounding on jewish law) , talmud (commentary of misneh , torah). these both codifications , redactions of jewish oral traditions , major works in rabbinic judaism.

the talmud consists of babylonian talmud (produced in babylon around 600 ce) , jerusalem talmud (produced in land of israel circa 400 ce). babylonian talmud more extensive of 2 , considered more important. talmud re-presentation of torah through sustained analysis , argument unfolding dialogue , contention between rabbinic sages. talmud consists of mishnah (a legal code) , gemara (aramaic learning ), analysis , commentary code. rabbi adin steinsaltz writes if bible cornerstone of judaism, talmud central pillar ... no other work has had comparable influence on theory , practice of jewish life, shaping influence on theory , practice of jewish life , states:

the talmud repository of thousands of years of jewish wisdom, , oral law, ancient , significant written law (the torah) finds expression therein. conglomerate of law, legend, , philosophy, blend of unique logic , shrewd pragmatism, of history , science, anecdotes , humor... although main objective interpret , comment on book of law, is, simultaneously, work of art goes beyond legislation , practical application. , although talmud is, day, primary source of jewish law, cannot cited authority purposes of ruling...

though based on principles of tradition , transmission of authority generation generation, unparalleled in eagerness question , reexamine convention , accepted views , root out underlying causes. talmudic method of discussion , demonstration tries approximate mathematical precision, without having recourse mathematical or logical symbols.

...the talmud embodiment of great concept of mitzvat talmud torah - positive religious duty of studying torah, of acquiring learning , wisdom, study own end , reward.

moses , torah

orthodox , conservative jews hold prophecy of moses held true; held chief of prophets, of came before , after him. belief expressed maimonides, wrote moses superior prophets, whether preceded him or arose afterwards. moses attained highest possible human level. perceived god degree surpassing every human ever existed....god spoke other prophets through intermediary. moses alone did not need this; torah means when god says mouth mouth, speak him. great jewish philosopher philo understands type of prophecy extraordinarily high level of philosophical understanding, had been reached moses , enabled him write torah through own rational deduction of natural law. maimonides, in commentary mishna (preface chapter chelek , tractate sanhedrin), , in mishneh torah, (in laws of foundations of torah, ch. 7), describes similar concept of prophecy, since voice did not originate body cannot exist, understanding of moses based on lofty philosophical understandings. however, not imply text of torah should understood literally, according karaism. rabbinic tradition maintains god conveyed not words of torah, meaning of torah. god gave rules how laws understood , implemented, , these passed down oral tradition. oral law passed down generation generation , written down 2,000 years later in mishna , 2 talmuds.

for reform jews, prophecy of moses not highest degree of prophecy; rather first in long chain of progressive revelations in mankind gradually began understand of god better , better. such, maintain laws of moses no longer binding, , today s generation must assess god wants of them. principle rejected reconstructionist jews, different reason; posit god not being will; maintain no can revealed.

the origin of torah

the torah composed of 5 books called in english genesis, exodus, leviticus, numbers, , deuteronomy. chronicle history of hebrews , contain commandments jews follow.

rabbinic judaism holds torah extant today same 1 given moses god on mount sinai. maimonides explains: not know how torah transmitted moses. when transmitted, moses merely wrote down secretary taking dictation....[thus] every verse in torah equally holy, originate god, , part of god s torah, perfect, holy , true.

haredi jews believe torah today no different received god moses, minor of scribal errors. many other orthodox jews suggest on millennia, scribal errors have crept torah s text. note masoretes (7th 10th centuries) compared known torah variations in order create definitive text. however, according position scrolls jews possess today not letter-perfect, torah scrolls word-perfect textus receptus divinely revealed moses. indeed, consensus of orthodox rabbinic authority posits belief in word-perfect nature of torah scroll representing non-negotiable prerequisite orthodox jewish membership. although in modern orthodox circles there rabbis (e.g. professor marc shapiro) point out numerous rabbinic sources talmudic, post-talmudic, , medieval ages claim there changes text, include whole verses, made deliberately during mishnaic era, , during times of first temple. professor shapiro lists many medieval rabbis discuss changes , additions occurred during time of ezra scribe in work limits of orthodox theology: maimonides thirteen principles reappraised .

the words of prophets true

the nevi im, books of prophets, considered divine , true. not imply read literally: jewish tradition has held prophets used metaphors , analogies, , there many commentaries explaining , elucidating metaphorical verses.

oral torah

many orthodox jews view written , oral torah same moses taught, practical purposes. conservative jews tend believe of oral law divinely inspired, while reform , reconstructionist jews tend view of oral law entirely human creation. traditionally, reform movement held jews obliged obey ethical not ritual commandments of scripture, although today many reform jews have adopted many traditional ritual practices. karaite jews traditionally consider written torah authoritative, viewing oral law 1 possible interpretation of written torah. modern orthodox jews agree that, while laws within oral law given moses, of talmudic laws derived organically rabbis of mishnaic , talmudic eras.

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.