Judaism is more than an abstract intellectual system, though there have been many efforts to view it systematically. It affirms divine sovereignty disclosed in creation (nature) and in history, without necessarily insisting uponâbut at the same time not rejectingâmetaphysical speculation about the divine. It insists that the community has been confronted by the divine not as an abstraction but as a person with whom the community and its members have entered into a relationship. It is, as the concept of Torah indicates, a program of human action, rooted in this personal confrontation. Further, the response of this particular people to its encounter with God is viewed as significant for all humankind. The community is called upon to express its loyalty to God and the covenant by exhibiting solidarity within its corporate life on every level, including every aspect of human behaviour, from the most public to the most private. Thus, even Jewish worship is a communal celebration of the meetings with God in history and in nature. Yet the particular existence of the covenant people is thought of not as contradicting but rather as enhancing human solidarity. This people, together with all humanity, is called upon to institute political, economic, and social forms that will affirm divine sovereignty. This task is carried out in the belief not that humans will succeed in these endeavours solely by their own efforts but that these sought-after human relationships have their source and their goal in God, who assures their actualization. Within the community, each Jew is called upon to realize the covenant in his or her personal intention and behaviour.
In considering the basic affirmations of Judaism from this point of view, it is best to allow indigenous formulations rather than systematic statements borrowed from other traditions to govern the presentation.
God
An early statement of basic beliefs and doctrines about God emerged in the liturgy of the synagogue some time during the last pre-Christian and first Christian centuries; there is some evidence to suggest that such formulations were not absent from the Temple cult that came to an end in the year 70 CE. A section of the siddur that focuses on the recitation of a series of biblical passages (Deuteronomy 6:4â9; Deuteronomy 11:13â21; Numbers 15:37â41) is named for the first of these, Shema (âHearâ): âHear, O Israel! the Lord is our God, the Lord aloneâ (or ââŚthe Lord our God, the Lord is oneâ). In the Shemaâoften regarded as the Jewish confession of faith, or creedâthe biblical material and accompanying benedictions are arranged to provide a statement about Godâs relationship with the world and Israel (the Jewish people), as well as about Israelâs obligations toward and response to God. In this statement, Godâthe creator of the universe who has chosen Israel in love (âBlessed art thou, O Lord, who has chosen thy people Israel in loveâ) and showed this love by the giving of Torahâis declared to be âone.â His love is to be reciprocated by those who lovingly obey Torah and whose obedience is rewarded and rebellion punished. The goal of this obedience is Godâs âredemptionâ of Israel, a role foreshadowed by his action in bringing Israel out of Egypt.
Unity and uniqueness
At the centre of this liturgical formulation of belief is the concept of divine singularity and uniqueness. In its original setting, it may have served as the theological statement of the reform under Josiah, king of Judah, in the 7th century BCE, when worship was centred exclusively in Jerusalem and all other cultic centres were rejected, so that the existence of one shrine only was understood as affirming one deity. The idea acquired further meaning, however. It was understood toward the end of the pre-Christian era to proclaim the unity of divine love and divine justice, as expressed in the divine names YHWH and Elohim, respectively. A further expansion of this affirmation is found in the first two benedictions of this liturgical section, which together proclaim that the God who is the creator of the universe and the God who is Israelâs ruler and lawgiver are one and the sameâas opposed to the dualistic religious positions of the Greco-Roman world, which insisted that the creator God and the lawgiver God are separate and even inimical. This affirmation was developed in philosophical and mystical terms by both medieval and modern thinkers.
JUST LETTING U KNOW IM NOT JUDAISM
