G-d
G-d has many names such as El, El Shaddai, Adonai, Elohim, Almighty, L-rd, Hashem, King of the Universe. No matter what name we use, G-d is One and Indivisible. G-d has no human form and the use of terms such as "the hand of G-d" is a metaphor since the human mind cannot comprehend G-d on such a profound metaphysical level. There have been different views of G-d throughout the ages by various Jews:

The Tanach view has nine basic beliefs regarding G-d: monotheism (only One G-d); G-d has a name; nobody knows what G-d look like; G-d acts in this world; G-d has made a special relationship with Klal Yisrael, Klal Yisrael has a special Covenant with G-d; G-d requires ethical behavior of humans; G-d is a personal G-d; and, the suffering of the righteous is not understandable.

The Rabbinic view of G-d is similar to the Biblical view and includes: G-d's existence; monotheism; angels act as G-d's messengers; G-d judges this world; G-d and Klal Yisrael have a special bond; G-d is a personal G-d; the suffering of the righteous cannot be explained; and, there is an afterlife and a physical resurrection.

Philo Judaeus' view of G-d includes: monotheism; G-d cannot be described; G-d cannot be named; G-d's existence can be proven; G-d does not have a physical body but He does control this world; G-d operates in this world through "logos"; this "logos" is not a person; G-d can be approached; G-d has a special relationship with Klal Yisrael; and, evil does not come from G-d but from the world of matter.

Maimonides' view of G-d includes: G-d exists and has no physical body; the existence of G-d can be proven; the human mind cannot comprehend the totality of G-d so man uses euphemisms to describe G-d (i.e. the hand of G-d); G-d created the world out of nothingness; angels are the messenger of G-d; evil results from human actions and an imperfect world; man has free will; and, man's goal in life is spiritual and intellectual perfection.

The Kabbalah's view of G-d includes: G-d exists but is unknowable; the ten sefirot is how G-d manifests Himself in this world; the human body is a microcosm of the universe; G-d is Self-limiting; the world is imperfect; and, man is partners with G-d to help repair the world.

Baruch Spinoza's view of G-d includes: G-d and the universe are synonymous; G-d is not a personal G-d; G-d is beyond good and evil and is relative to human experience; man has no free will; and, the human mind remains forever (man is immortal).

Martin Buber's view of G-d includes: G-d cannot be defined and G-d's existence cannot be proven; man enters into a relationship with G-d when man enters into a genuine dialogue with others in man's daily activities; laws are given by G-d to individuals (there was no on-time revelation at Mount Sinai); and, evil comes about either through G-d withdrawing from man or man's own lack of decision or direction.

Milton Steinberg's Theistic view of G-d includes: monotheism; G-d is a personal, spiritual being; G-d is all-powerful (some theists - including Steinberg - believe that G-d is all-good but not all-powerful), all-good, and all-knowing; G-d is supernatural and transnatural; G-d knows man and hears and answers prayers; G-d is the source of good and evil although some theists - including Steinberg - limit G-d’s power by claiming that evil is part of the universe but does not come from G-d); human shortcomings limit our knowledge of G-d; the existence of G-d cannot be logically proven and must be taken on faith; G-d has a relationship with mankind; and, man works with G-d to repair the world.

Mordecai Kaplan's view of G-d includes: naturalistic G-d concept (the world can be explained by scientifically verifiable ideas); salvation for man is self-realization; G-d is manifested in the moral responsibility of man; G-d is a power not a being; miracles are part of natural law and not a suspension of this law by G-d; man does not pray to G-d - prayer is the first step to self-realization; and, evil is the part of life that does not allow self-realization.

Erich Fromm's view of G-d includes: G-d represents the ultimate goal for humanity; G-d symbolizes man's mind; and, G-d stands for man's inner experience and cannot be explained.

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Nature of G-d
G-d Exists
The Torah begins by stating "In the beginning, G-d created..." It does not tell who G-d is or how He was created. The fact of G-d's existence is accepted almost without question. In general, Judaism views the existence of G-d as a necessary prerequisite for the existence of the universe. The existence of the universe is sufficient proof of the existence of G-d.

G-d is One
One of the primary expressions of Jewish faith, recited twice daily in prayer, is the Shema, which begins שמע  ישראל  יהוה  אלהינו  יהוה  אחד (Hear, O Israel: The L-rd is our G-d, The L-rd is one.) This single statement contains three central Jewish beliefs:
There is only one G-d.
G-d is a unity. He cannot be divided into parts or described by attributes.
G-d is the only being to whom we should offer praise. G-d is the Creator of Everything

Everything in the universe was created by G-d and only by G-d. As Isaiah said, "I am the L-rd, and there is none else. I form the light and create darkness, I make peace and create evil. I am the L-rd, that does all these things." (Isaiah 45:6-7).

G-d is Incorporeal
Although many places in the Tanach and Talmud speak of various parts of G-d's body or speaks of G-d in anthropomorphic terms, Judaism firmly maintains that G-d has no body. Any reference to G-d's body is simply a means of making G-d's actions more comprehensible to beings living in a material world. We are forbidden to represent G-d in a physical form. That is considered idolatry. The sin of the Golden Calf incident was not that the people chose another deity, but that they tried to represent G-d in a physical form.

G-d is Neither Male nor Female
G-d has no body, no genitalia, therefore the very idea that G-d is male or female is completely incorrect. We refer to G-d using masculine terms simply for convenience's sake, because Hebrew has no neutral gender; G-d is no more male than a book. There are times when we refer to G-d using feminine terms. The Shechinah (a feminine word), the manifestation of G-d's presence that fills the universe, is conceived of in feminine terms.

G-d is Omnipresent
G-d is in all places at all times. He fills the universe and exceeds its scope. Closely tied in with this idea is the fact that G-d is universal. He is not just the G-d of the Jews; He is the G-d of all nations.

G-d is Omnipotent
G-d can do anything. The belief in G-d's omnipotence has been tested during the many persecutions of Jews, but Jews have always maintained that G-d has a reason for allowing these things, even if we cannot see the reason.

G-d is Omniscient
G-d knows all things, past, present and future.

G-d is Eternal
G-d has no beginning and no end. He will always be there to fulfill his promises. When Moses asked for G-d's name, He replied, "I am that I am," but the Hebrew word used, ehyeh, can be present or future tense, meaning "I am what I will be" or "I will be what I will be." The ambiguity of the phrase is often interpreted as a reference to G-d's eternal nature.

G-d is Both Just and Merciful
Judaism has always maintained that G-d's justice is tempered by mercy, the two qualities perfectly balanced.

G-d is Holy and Perfect
One of the most common names applied to G-d in the post-Biblical period is "Ha-Kadosh, Barukh Hu," The Holy One, Blessed be He.

G-d is our Father and our King
Judaism maintains that we are all G-d's children. A well-known piece of Jewish liturgy repeatedly describes G-d as "Avinu Malkeinu," our Father, our King. It is said that one of G-d's greatest gifts to humanity is the knowledge that we are His children and created in G-d's image.

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Names of G-d
יהוה Ineffable Name, Unutterable Name (Tetragrammaton) - Holy Name used only by the Kohen Gadol in the Holy of Holies. This name is never spelled out or pronounced except by the Kohen Gadol. The use of the terms Yahweh or Jehovah are misnomers. In scripture, this Name is used when discussing God's relation with human beings, and when emphasizing his qualities of loving-kindness and mercy.

Elohim (The Lawmaker) (Misspelled intentionally--spelled with a k not h in siddur/Tanach). In scripture, this Name is used when emphasizing God's might, His creative power, and his attributes of justice and ruler ship.

El Shaddai This Name is the one written on the mezuzah scroll. Shaddai is an acronym of Shomer Daltot Yisrael, Guardian of the Doors of Israel.

Adonai (My L-rd) This name is commonly used when studying Torah/Talmud or when in prayer.

Hashem (The Name) This name is commonly used in everyday speech as well as in scripture.

Adonai Emet  (Truth)

Tzur Yisrael  (The Rock of Israel)

Elohei Avraham, Yitzchak v' Yakov (G-d of Abraham, Isaac, and Jacob)

Ehiyeh sh'Ehiyeh (I Am That I Am)

Avinu Melkeinu (Our Father, Our King)

Ro'eh Yisrael (Shepherd of Israel)

Ha-Kodesh, Baruch Hu (The Holy One, Praised be He)

Melech ha-M'lachim (The King of Kings)

Makom (The Place, The Omnipresent)

Magen Avraham (Shield of Abraham)

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Writing G-d's Name

Judaism does not forbid the writing out of the Names of G-d per se. However, Judaism does forbid taking the Names of G-d in vain and erasing or defacing the Names of G-d. Observant Jews do not write out the Names of G-d in order to protect the Names from later being erased or defaced. The commandment not to erase or deface the name of God comes from Deuteronomy 12:3-4.

You shall break apart their altars; you shall smash their pillars; and their sacred trees shall you burn in the fire; their carved images shall you cut down; and you shall obliterate their names from that place. You shall not do this to Hashem, your G-d.

The rabbis taught that we are commanded not to erase or deface a Name of G-d. This ruling is applicable only to a permanent form of writing a Name of G-d. Observant Jews will be careful when writing out the Names of G-d on a non-permanent medium such as the computer since the Names may be printed out and erased or defaced. Any permanent writing of the Names of G-d that are old and/or unusable are to be buried in a Jewish cemetery inside a geniza (a box used to bury holy objects) according to Jewish Law.

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13 Principles of Faith (Printable 13 Principles of Faith )
The Rambam wrote his thirteen foundations in his Commentary on the Mishnah in the tenth chapter of tractate Sanhedrin. The Thirteen Principles fall into three general categories: (a) the nature of belief in G-d; (b) the authenticity of the Torah, its validity and immutability; and (c) man's responsibility and ultimate reward.

1. I believe with perfect faith that G-d is the Creator and Ruler of all things. He alone has made, does make, and will make all things.

2. I believe with perfect faith that G-d is One. There is no unity that is in any way like His. He alone is our G-d He was, He is, and He will be.

3. I believe with perfect faith that G-d does not have a body. physical concepts do not apply to Him. There is nothing whatsoever that resembles Him at all.

4. I believe with perfect faith that G-d is first and last.

5. I believe with perfect faith that it is only proper to pray to G-d. One may not pray to anyone or anything else.

6. I believe with prefect faith that all the words of the prophets are true.

7. I believe with perfect faith that the prophecy of Moses is absolutely true. He was the chief of all prophets, both before and after Him.

8. I believe with perfect faith that the entire Torah that we now have is that which was given to Moses.

9. I believe with perfect faith that this Torah will not be changed, and that there will never be another given by G-d.

10. I believe with perfect faith that G-d knows all of man's deeds and thoughts. It is thus written (Psalm 33:15), "He has molded every heart together, He understands what each one does."

11. I believe with perfect faith that G-d rewards those who keep His commandments, and punishes those who transgress Him.

12. I believe with perfect faith in the coming of the Messiah. How long it takes, I will await His coming every day.

13. I believe with perfect faith that the dead will be brought back to life when G-d wills it to happen.

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Angels
Angels are beings residing in heaven who carry out G-d's will. Angels serve the purpose of G-d in specific circumstances such as wrestling with Jacob. Angels do not have free will as humans do - even though G-d may choose to give angels limited free will (such as allowing haSatan to temp Job). Angels are generally thought of as protectors - each of the 70 nations of the world - as well as Israel - have a "guardian angel". Four of the most mentioned angels are Michael, Gabriel, Uriel, and Raphael. Michael is the commander-in-chief of the angels and the guardian of Israel. Gabriel is the master of courage. Uriel is the angel of light. Raphael is the healing angel.

In his Mishneh Torah, Maimonides developed a list of 10 orders of angels.
1. Hayyoth haQadesh
2. Ophanim
3. Erelim (thrones)
4. Chashmalim (dominations)
5. Seraphim
6. Malakhim (virtues)
7. Elohim
8. Bene Elohim
9. Cherubim
10. Ishim

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Afterlife
Traditional Judaism believes in Olam Habah (The World To Come). Death is the end of this physical life but it is also the beginning of a spiritual life. Judaism stresses this life which leaves little dogma about the afterlife and room for many beliefs. There are varied beliefs that range from the belief that the dead go to "heaven", they are reincarnated, or simply wait until the Moshiach arrives when they will be resurrected. The resurrection of the dead when the Moshiach arrives is a principle belief of Judaism. It is included in Maimonides' 13 Principles of Faith and in the second blessing of the Shemoneh Esrei prayer that is said three times daily. Only the most righteous go straight to Gan Eden ("heaven") while others are placed in Gehenna for up to twelve months to have their souls purified before ascending to Gan Eden. Every righteous person of all the nations will have a place in the afterlife. The place one will take in the afterlife is dependent upon the behavior of the individual in this life.

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Synagogue
In Hebrew the synagogue is knows as the beit k'nesset (house of assembly). The synagogue is also known as a beit tefillah (house of prayer) and a beit midrash (house of study). In Yiddish the synagogue is known by the term "shul". In traditionally built synagogues the front wall faces east toward Jerusalem. The Holy Ark (Aron Kodesh) containing the Torah scrolls is located on this eastern wall. In traditional synagogues the bimah is located in the middle of the sanctuary and the cantor/rabbi/leader faces the eastern wall like the congregation. There is a mechitza (screen or one-way mirror) that divides the sanctuary into separate male and female seating and the synagogue is never referred to as a "Temple". In modernist synagogues the bimah is placed in front of the Ark and is facing the congregation. In addition, men and women are seated together and the synagogues may contain the word "Temple" in their names. [Synagogue Service]

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Sacrifices and Offerings
Jews today do not offer any kind of animal sacrifice or offerings, nor have Jews offered sacrifices since the Second Century CE. There are some Orthodox rabbis in Israel who keep the techniques and laws of sacrifice alive by practicing the techniques of ritual sacrifice and teaching young Orthodox boys and men the techniques and laws. The practice of ritual sacrifice effectively stopped when the Roman army destroyed the Holy Temple in Jerusalem in 70 CE. There was a brief resumption of sacrifices during the Jewish War of 132-135 CE. However, after this war was lost, sacrificial offerings ended. Since the Holy Temple has been destroyed Jews are unable to offer any sacrificial offerings. It is believed that when the Messiah comes the Holy Temple will be rebuilt and sacrifices will once again be permitted.

Animal sacrifices are only one way of obtaining forgiveness. There are also non-animal offerings and other means of obtaining forgiveness that do not involve any sacrifices. Many people refer to Leviticus 17:11 to show that blood is required for forgiveness. In fact, this passage is not about atonement but is about dietary laws. That passage states that the blood from the sacrifice is used for atonement but it does not say that this is the only means for obtaining atonement. Prayer has now taken the place of the ritual sacrifices. The prayer services are designed to parallel the sacrificial practices at the Holy Temple.

Hosea 14:3 "Take words with you and return to Hashem; say to Him, 'May you forgive all iniquity and accept good [intentions], and let our lips substitute for bulls'. "

I Kings 8:46-50 "When they sin against You - for there is no man who never sins - and you become angry with them, and You deliver them to an enemy, and their captors take them captive to the enemy's land, faraway or nearby, and they take it to heart in the land where they were taken captive and they repent and supplicate to You in the land of their captors, saying, 'We have sinned; we have been iniquitous; we have been wicked,' and they return to You with all their heart and with all their soul in the land of their enemies who had captured them, and prayed to You by way of their land that You gave to their forefathers, and [by way of] the city that You have chosen and [through] the Temple that I built for Your Name - may you hear their prayer and their supplication from Heaven, the foundation of Your abode, and carry out their judgment, and forgive Your people who sinned against You, and all their transgressions that they transgressed against You, and let them inspire mercy before their captors, so that they will treat them mercifully."

Qorbanot is usually translated as sacrifice or offering. However, qorbanot comes from a root word that means "to draw near". This indicates the primary purpose of offerings - that is, to draw us near to G-d. There are three basic concepts underlying qorbanot: the aspect of giving; the element of substitution; and, bringing a person closer to G-d. Certain qorbanot are brought purely for the purpose of communing with G-d. Others are used to cleanse a person of ritual impurity - which may have nothing to do with sin. Many qorbanot are brought for purposes of atonement. The atoning aspect of qorbanot is carefully circumscribed. Qorbanot can only be used for unintentional sins. The person making the offering must sincerely repent his or her actions before making the offering, and makes restitution to any person who was harmed by the violation.

There are different types of qorbanot - each with its own laws and rituals. An olah (burnt offering) is completely burnt on the outer altar; no part of it is eaten by anyone. Because the offering represents complete submission to G-d's will, the entire offering is given to G-d. It expresses a desire to commune with G-d, and expiates sins incidentally in the process. An olah could be made from cattle, sheep, goats, or even birds, depending on the person's means. The zerback sh'lamim (peace offering) expresses thanks or gratitude to G-d for His bounties and mercies. A representative portion of the offering is burnt on the altar, a portion is given to the Kohanim (priests), and the rest is eaten by the person bringing the offering and his family. This category of offerings includes thanksgiving-offerings, free will-offerings, and offerings made after fulfillment of a vow. This class of offerings has nothing to do with sin. In the Messianic Age there will be no more sin so this will be the only class of offering that will be brought to the Holy Temple. A chatat (sin offering) is meant as an atonement for - and a purge of - sin. It is an expression of the person's sorrow and desire to be reconciled with G-d. This type of offering can only be offered for unintentional sins committed through carelessness. Some of this type of offering are individual and some are communal. Communal offerings represent the interdependence of the community, and the fact that we are all responsible for each others' sins. A few special chatatot could not be eaten, but for the most part, the chatat was eaten by the Kohanim. The size of the offering varied according to the nature of the sin and the financial means of the sinner. Asham (guilt offering) is an offering to atone for sins of stealing things from the altar, for when you are not sure whether you have committed a sin or what sin you have committed, or for breach of trust. The asham offerings are eaten by the Kohanim. Minchah (meal offering) represented the devotion of the fruits of man's work to G-d and is something created through man's effort. There are also offerings of undiluted wine, referred to as nesekh. A representative piece of the offering was burnt on the fire of the altar, but the rest was eaten by the Kohanim. The parah adumah (red heifer offering) is a mysterious ritual described in Numbers 19. The purpose of this ritual is to purify people from the defilement caused by contact with the dead. When the Messiah comes, this ritual will be performed in order to purify everyone.

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The Different Aspects of G-d
By Rachel-Esther bat-Avraham

"The Jewish religion...is a network of profound ideas and rich insights, which during its long history has generated the fundamental beliefs of all Western religion. It has contributed to the civilized world its crowning ideals and its most glorious convictions--among them the idea of one G-d.---Maurice Lamm

Hear, O Israel: Hashem is our G-d, Hashem is the One and Only. If Judaism has one dogma this is it. The Jews have given a gift to the world with this simple yet profound statement. The early Hebrews believed, as did the pagans of the early world, in multiple gods and the worship of these many pagan gods. The Jews discovered monotheism, realized that G-d is One and not multiple, and then went on to explain why this belief made the G-d of the Hebrews different from the pagan gods. (Blech, Rabbi B.  (1999). The complete idiot’s guide to Jewish history and culture. Alpha Books: New York.)  According to Cahill what was new about this belief is the Jewish perception of G-d as being “a real personality who has intervened in real history, changing its course and robbing it of predictability. ” (Cahill, T. (1998). The gifts of the Jews: How a tribe of desert nomads changed the way everyone thinks and feels.  Doubleday: New York) Even though there are references to angels or divine beings (Psalms 103:20) and the host of heaven (I Kings 22:19) this in no way detracts from G-d’s uniqueness. All of these references to angels, divine beings, and host of heaven are referring to G-d’s messengers who do the bidding of the One G-d. The G-d of the Jews, the G-d the Jews brought to the world, does not belong to a collective of gods nor is He a godhead or leader of such a collective. G-d also has no female counterpart or any “relatives”. The Rabbis also taught that G-d is one:

An earthly king...has dukes and viceroys, who share with him in the burden of rule, and also have a share in the honor with which he is honored, but G-d is not so; He has not duke or governor and no lieutenant. No other with Him does His work, but He does it alone. No other bears the burden with Him, but He bears it alone. Therefore He alone is to be praised.   ---Midrash on Psalms 149:1

In the Hebrew Scriptures G-d is often referred to as El or Elokim, El Shaddai, Adon, Tzur, Av, Melech to help people relate to the ways in which G-d touched their lives. This in no way means that there are multiple gods.

When I am judging created things, I am called "G-d," and, when I am waging war against the wicked, I am called “L-rd of Hosts.” When I suspend judgment for a man’s sins, I am called El Shaddai, and, when I am merciful towards my world, I am called "Adonai," for "Adonai" refers to the Attribute of Mercy, as it is said, “The L-rd, the L-rd, G-d, merciful and gracious."  ---Exodus Rabbah, Shemot III, 6

A major concern for the Rabbis is the claim of some that there are two different gods operating in the world—one in charge of good and one in charge of evil. Because of this concern they taught:

[Scripture] would not let the nations of the world have an excuse for saying that there are two powers but declares: “I am the L-rd your G-d. I am He who was in Egypt and I am He who was at the sea. I am He who was at Sinai. I am He who was in the past and I amHe who will be in the future.  ---Mekilta, Bachodesh IV, vol 2, p 231

Nobody knows what G-d looks like. In fact G-d instructed the Jews not to represent Him by a sculptured image—not to make idols—as did the pagan peoples of the time. (Exodus 20:4-5) Even when Moses and a few elders of Israel “saw” G-d the passage does not say exactly what they saw. However it is believed that this really referred to the platform on which they believed G-d “stood.” (Exodus 24:10) Even Moses who “knew” G-d “face to face” (Deuteronomy 34:10) was told that he only would “see My back; but My face must not be seen.” (Exodus 33:23) We can feel G-d’s presence but in no way can we see G-d’s likeness. Even though nobody has seen G-d and has no idea of what He looks like the Rabbis took G-d’s existence for granted. However, there is some rabbinic literature that attempts to “prove” the existence of a universal G-d. According to one Midrash:

An unbeliever came to see Rabbi Akiva and asked him: “Who created the world?” Rabbi Akiva said: “Who made the garment  which you are wearing?” The other replied: “Obviously a weaver!” “Prove it to me,” said Rabbi Akiva. “What proof can I show you? Don’t you know that a weaver makes clothes?” “And don’t you know,” Rabbi Akiva answered, “that G-d is the Creator of the universe?” When Rabbi Akiva’s students asked that he explain his reasoning better, he said: “Just as a house implies that a builder built it, so the world makes known G-d as the one who created it.” ---Sonsino, R. & Syme, D.B. (1986). Finding God: Ten Jewish responses. UAHC: Ohio

According to the Rabbis, what others call gods are simply idols. "Other gods." But are they gods? Has it not been said: "And have cast their gods into the fire; for they were no gods"? What then does Scripture mean when it says: "Other gods"? Merely those which others called gods.  --- Mekilta, Bachodesh VI, vol. 2. p. 239

Even though we cannot see G-d or describe G-d in human terms we can easily recognize His presence in the world through creation, humanity, and G-d’s influence on history. According to the Jewish monotheistic idea G-d alone created the world and established a predictable order to His creation. (Genesis 1; Psalms 104:19-20) G-d’s creation is also renewed on a continuous basis. (Psalms 135:7) The earth is the L-rd’s only (Psalms 24:1) and no individual can lay claim to possessing the earth. (Leviticus 25:23) Humanity is to only act as the keeper of the world. G-d’s might and concern for humanity has led Him to influence history (Exodus 20:2, Deuteronomy 26:8-9) and G-d controls the affairs of those who come into contact with the Jews. (Deuteronomy 7:1-2, II Kings 10:32, Isaiah 10:5-6 and 44:28) G-d also has two “personalities”—middat harachamim (mercy) and middat hadin (justice)—that are used in His interaction with the world. Through justice, G-d assures humanity that nothing happens by chance and that the wicked will receive just punishment. (Exodus 6:1, 7:14, and 10:2) Through mercy, G-d considers individual cases and tempers the harsh decrees. (Genesis 6:3, 8:20-22, 9:8-17, 19:24-25, 22:7-8 & 11-18, and 25:19-23, Exodus 3:2-4:27, and Isaiah 54:17; See Yom Kippur service) We cannot understand why the righteous suffer. (Genesis 18:25, Deuteronomy 8:2, Proverbs 10:28, Psalms 37:25 and 73:3, Jeremiah 12:1, Job 4:8 and 11:7, Ecclesiastes 9:3, Isaiah 55:9) In spite of this uncertainty the Jews were urged to return to G-d for strength and support. (Psalms 73:16-17) The Rabbis discussed how a person should respond to yissurin (suffering) that is part of the human condition. One of the main rabbinic assumptions is that suffering frequently comes because of sin.

Raba says: If a man sees that painful sufferings visit him, let him examine his conduct....If he examines and finds nothing, let him attribute it to the neglect of the study of the Torah....If he did attribute it, and still did not find, let him be sure that these are chastenings of love....  ---Berachot 5a

The Rabbis seem to have recognized that suffering may have a purpose, though it is beyond human understanding. As Rabbi Yannai states: "It is not in our power to [understand] the prosperity of the wicked, nor the yissurin of the righteous." ---Avot 4:19

For the Rabbis, G-d is Israel’s parent, protector, and savior. This relationship is mutual. Just as G-d loves Israel so does Israel love G-d. G-d has a special relationship with the people Israel who chose to accept the offer of His Covenant and for Israel to be bound by it forever. (Deuteronomy 7:6, 32:9-10) Even though G-d chose Israel and Israel chose G-d it was not due to any special merits of the Israelites. (Deuteronomy 7:7-8) Israel was chosen because of the faithfulness and loyalty of the patriarchs and matriarchs. (Deuteronomy 4:37) G-d promises to protect Israel and Israel swears to follow the conditions of the Covenant. (Deuteronomy 28:1) This chosenness however brings along with it great responsibilities. (Amos 3:2) A particular purpose of this chosenness is to be a light unto the nations (as already discussed under the first section of this paper).

The majority of what I have been talking about up until now is the transcendent or universal aspects of G-d. But, G-d is also a personal G-d. (Genesis 3:9, 4:6-7;9, 6:11-13, 7:1-5, 17:7-9;19, 18:23-33, 20:3-7, and 22:1-2, Exodus 12:12, II Samuel 7:3 & 14, and I kings 19:12) G-d is not only a faraway Supreme Power but He is also an approachable, caring Deity. (Exodus 20:5 & 34:14, Numbers 11:33, Psalms 103:13, 100:5 & 145:18, and Hosea 2:21) According to the Rabbis even though we cannot see or understand G-d that does not mean that He is distant and aloof. The Rabbis stressed that G-d is approachable.

A heathen once asked R. Joshua b. Korha: Why did G-d choose a thorn bush from which to speak to Moses?...[G-d spoke from the thorn bush] To teach you that no place is devoid of G-d’s presence, not even a thorn bush. ---Exodus Rabbah, Shemot II, 5

G-d is near to every individual who calls in sincerity.

A man enters a synagogue, and stands behind a pillar, and prays in a whisper, and G-d hears his prayer, and so it is with all His creatures. Can there be a nearer G-d than this? He is as near to His creatures as the ear to the mouth. ---Jerusalem Talmud, Berachot 9, no. 1, f. 13a, 1.17

For the Rabbis, the nearness of G-d is determinant upon the individual’s conduct. Individuals can bring G-d closer or keep G-d further away.

When a person is mean and does things which are not correct, his actions remove him from the Shechinah, as it is said: "Your sins have separated between you and your G-d." But when a person does good deeds and pursues Torah studies, his actions bring him closer to the Shechinah. ---Seder Eliahu Rabba

By picturing G-d as an immanent G-d who takes personal interest in the affairs of humankind, they humanized G-d and made the Holy One approachable by any individual.

G-d is both immanent and transcendent and both personal and universal. G-d is One and indivisible with a special bond and everlasting Covenant with Israel. He acts within and also judges the world. G-d also has the special attributes of justice and mercy. G-d is indescribable within the limits of human knowledge and language but He is very close and powerful.

© Rachel-Esther bat-Avraham 2003-2008

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