1.
JUNIOR
CERTIFICATE
JEWISH
STUDIES
SECTION
2:
BELIEFS
AND
MORAL
TEACHINGS
DRAFT
DOCUMENT
Louise
O'Sullivan
IBVM
2. 2
REVELATION
Abridged
from
http://www.bbc.co.uk/schools/gcsebitesize/rs/god/judaismrevelationrev1.shtml
In
religion
revelation
is
central
to
understanding
G-d
and
spirituality.
It
is
the
act
whereby
an
unknown
and
hidden
G-d
makes
himself
known
to
humanity.
This
view
of
revelation
results
unmistakably
from
the
widespread
use
of
the
nifʿal
of
the
verbs
raʿah
("to
see"),
and
yadaʿ
("to
know"),
to
express
in
biblical
Hebrew
the
idea
of
revelation.
It
occurs
principally
in
narrative
passages
whose
aim
was
to
explain
the
origin
of
a
holy
place.
There
is,
however,
the
belief,
which
originated
in
ancient
times,
that
it
is
deadly
for
man
to
see
the
Deity
(Ex.
33:20;
Judg.
13:22).
Dreams
and
the
mediation
of
angels
have
no
mitigating
effect,
since
the
dream
gives
a
stronger
vision
and
the
malʾakh
YHWH
("angel
of
the
Lord")
is
the
revealing
medium
of
the
Lord,
even
the
Lord
Himself
in
self-‐manifestation.
It
is
only
rarely
and
to
special
persons,
therefore,
that
G-‐d
makes
Himself
visible,
and
communicates
to
man
His
purposes
and
intentions.
He
does
so
to
Abraham
(Gen.
12:6–7;
17:1–2),
Isaac
(Gen.
26:24),
Jacob
(Gen.
35:9–10;
48:3–4;
cf.
Ex.
6:3),
Moses
(Ex.
3:2ff.,
16–17),
Manoah
(Judg.
13:21–22),
and
Solomon
(I
Kings
3:5ff.;
9:2ff.).
Nevertheless,
He
may
show
Himself
to
the
whole
of
the
people
at
the
Tent
of
Meeting
(Lev.
9:4,
6,
23;
Deut.
31:15;
cf.
31:11),
which
is
"a
kind
of
permanent
image
of
the
revelation
on
Mount
Sinai"
(M.
Haran,
in:
JSS,
5
(1960),
50–65,
esp.
p.
58).
What
the
people
see,
however,
is
the
kavod,
the
"Presence
of
the
Lord"
(Lev.
9:6,
23),
or
the
ʿammud
he-ʿanan,
the
"pillar
of
cloud"
(Deut.
31:15).
The
latter
indicates
the
Lord's
Presence,
but,
at
the
same
time,
veils
Him
from
sight.
The
kavod,
whose
original
conception
goes
back
to
early
times
(cf.
I
Sam.
4:21;
I
Kings
8:11;
Ps.
24:7–10),
likewise
signifies
a
veiled
appearance
of
God,
an
appearance
in
a
manner
in
which
no
precise
form
can
be
discerned.
It
probably
alludes
to
a
manifestation
by
fire,
light,
and
smoke,
connected
initially
with
the
circumstances
in
which
the
cult
operated.
The
G-‐d
of
Israel
reveals
Himself
as
acting
in
historical
events.
It
may
reasonably
be
inferred,
therefore,
that,
according
to
the
Bible,
history
is
the
milieu
of
G-‐d's
revelation.
There
are
two
types
of
revelation:
General
revelation
is
indirect,
and
available
to
everyone.
Some
truths
about
G-‐d
can
be
revealed
through
reason,
conscience,
the
natural
world,
or
moral
sense.
Special
revelation
is
direct
revelation
to
an
individual
or
a
group.
This
sort
of
revelation
includes
dreams,
visions,
experience
and
prophecy.
3. 3
TYPES
OF
REVELATION
IN
JUDAISM
Jews
believe
that
G-‐d
communicates
with
humans
in
all
of
these
ways,
and
especially
through
scripture
(special
revelation).
The
Jewish
scriptures,
called
the
Tenakh,
consists
of
24
books.
Sometimes
the
Tenakh
is
called
the
Torah,
or
the
Jewish
Bible.
The
first
five
books
of
the
Tenakh
(Genesis,
Exodus,
Leviticus,
Numbers
and
Deuteronomy)
are
particularly
important.
They
are
also
called
the
Torah
or
the
Five
Books
of
Moses.
Jewish
scripture
Genesis,
the
first
book
of
the
Jewish
scriptures
(the
Tenakh),
begins
with
an
account
of
G-d
creating
the
world:
In
the
beginning
of
G-‐d’s
creating
the
heavens
and
the
earth
-‐
when
the
earth
was
astonishingly
empty,
with
darkness
upon
the
surface
of
the
deep,
and
the
Divine
Presence
hovered
upon
the
surface
of
the
waters
-‐
G-‐d
said,
'Let
there
be
light,'
and
there
was
light.
Genesis
1:1-2
G-d's
name
G-‐d
speaks
to
Moses
through
a
burning
bush
and
Moses
asks
G-d’s
name:
Hashem
answered
Moses,
'I
Shall
Be
As
I
Shall
Be.'
Exodus
3:14
This
is
the
first
time
that
G-‐d’s
name
is
given
but
it
is
not
very
clear.
In
the
Jewish
scriptures
G-‐d’s
name
is
spelt
with
four
consonants:
YHWH.
Jewish
teaching
says
that
the
name
is
so
holy
that
only
the
High
Priest
knew
how
to
pronounce
it.
When
they
see
these
four
letters
Jews
usually
say
the
name
Adonai
which
means
'Lord'.
In
some
parts
of
the
Jewish
scriptures
the
word
Hashem
is
used
to
avoid
writing
or
saying
the
name
of
G-‐d.
The
Jewish
Scriptures
say
that
Moses
spoke
to
G-‐d:
As
Moses
would
arrive
at
the
Tent,
the
pillar
of
cloud
would
descend
and
stand
at
the
entrance
of
the
Tent,
and
He
would
speak
with
Moses…
Hashem
would
speak
to
Moses
face
to
face,
as
a
man
would
speak
with
his
fellow.
Exodus
33:9,
11
Although
G-‐d
does
appear
in
the
scriptures
it
is
only
in
the
Garden
of
Eden
where
G-‐d
seems
to
appear
in
human
form.
This
is
called
an
anthropomorphism.
So
G-‐d
created
Man
in
His
image,
in
the
image
of
G-‐d
He
created
him;
male
and
female
He
created
them.
Genesis
1:27
They
heard
the
sound
of
Hashem
G-‐d
manifesting
itself
in
the
garden
toward
the
evening.
Genesis
3:8
Sometimes
G-‐d
is
a
pillar
of
cloud
or
flame,
and
sometimes
just
a
voice.
Sometimes
he
appears
as
a
powerful
king.
…I
saw
the
Lord
sitting
upon
a
high
and
lofty
throne,
and
its
legs
filled
the
Temple.
Seraphim
were
standing
above,
at
His
service.
Each
one
had
six
wings…
4. 4
And
one
would
call
to
another…
Isaiah
6:1-2
Beliefs
about
G-d
intervening
in
the
world
Many
miracles
are
described
in
the
Tenakh.
For
example:
the
account
of
Aaron
and
his
stick
which
turned
into
a
snake
(Exodus
7:8-‐10)
the
plagues
of
Egypt
(Exodus
7:
14-‐11:10);
the
parting
of
the
Sea
of
Reeds
(Exodus
14)
the
manna
and
quails
the
Israelites
were
given
for
food
by
G-‐d
in
the
desert
(Exodus
16)
Elisha
helps
a
poor
widow
(2
Kings
4:
1-‐7)
The
Tenakh
does
not
explain
the
details
of
how
these
miracles
happen,
but
it
does
attribute
them
to
G-‐d.
Some
Jews
accept
these
accounts
literally.
Others
will
regard
the
accounts
as
allegory,
or
using
figures
of
speech,
believing
that
the
‘miracle’
was
not
intended
to
be
taken
literally.
However
these
stories
are
regarded,
they
are
accepted
as
accounts
of
times
when
G-d
taught
the
people,
and
looked
after
them.
REVELATION
IN
THE
BRANCHES
OF
JUDAISM
Rabbi
Allen
Selis,
abridged
from
http://www.myjewishlearning.com/holidays/Jewish_Holidays/Shavuot/Themes_and_Theology/
Denominations_on_Revelation.shtml
REFORM
JUDAISM
For
Reform
Judaism,
"Sinai"
takes
place
every
time
a
Jew
makes
a
serious
and
conscientious
choice.
Reform
Judaism’s
Centenary
Platform,
adopted
in
San
Francisco
(1976),
makes
this
simple
and
clear
statement
of
Reform
theology:
"Jewish
obligation
begins
with
the
informed
will
of
every
individual."
The
individual
might
consider
all
the
dicta
of
Jewish
tradition
that
has
come
before
her,
but
in
the
moment
of
deciding
whether
to
order
tuna
or
bacon
for
lunch,
the
choice
is
still
hers
and
hers
alone.
That
moment
of
individual
conscience,
regardless
of
outcome,
is
sacred
to
Reform
Judaism.
The
Reform
Movement’s
1937
Columbus
Platform
suggests
that
the
written
Torah
is
a
"depository"
of
Biblical
Israel’s
consciousness
of
God—a
record
of
past
revelation—but
certainly
not
the
last
word
in
our
ongoing
dialogue
with
God.
Instead,
"revelation
is
a
continuous
process,
confined
to
no
one
group
and
to
no
one
age."
Indeed,
according
to
Reform
Judaism,
God
can
"change
Her
mind."
As
such,
Sinai
is
constantly
taking
place,
and
it
is
the
role
of
the
individual
to
listen
closely
to
what
God
is
saying.
5. 5
ORTHODOX
JUDAISM
The
Orthodox
tradition
maintains
that
God
taught
everything
which
the
Jewish
people
needed
to
know
at
Mount
Sinai.
This
belief
draws
upon
early
Rabbinic
literature.
In
Midrash
Tanhuma
(Buber-‐Ki
Tisa
17),
the
Midrash
relates:
"When
the
Holy-‐One-‐Blessed-‐Be-‐God
came
to
give
Torah,
He
related
it
to
Moshe
in
order.
First
Bible,
then
Mishnah,
Aggadah
and
Talmud…even
those
future
questions
that
a
seasoned
student
would
one
day
ask
of
his
teacher.
The
Holy-‐
One-‐Blessed-‐Be-‐God
related
even
these
things
to
Moshe
at
that
time,
as
we
find
in
the
Torah:
And
God
spoke
of
all
these
things…"
This
Midrash
effectively
communicates
the
most
significant
aspect
of
Orthodox
thought:
God
is
the
only
legitimate
source
of
knowledge
and
truth.
No
community
or
individual
can
take
up
this
role.
For
the
Orthodox
Jew,
all
authority
ultimately
goes
back
to
God
and
Sinai.
Rabbi
Norman
Lamm,
chancellor
of
the
modern
orthodox
Yeshiva
University,
put
forth
in
an
article
in
Commentary
magazine
that
God
most
certainly
had
the
ability
to
communicate
whatever
He
wanted
to
convey
at
Mount
Sinai,
and
that
it
would
be
absurd
to
"impose
upon
(God)
a
limitation
of
dumbness
that
would
insult
the
least
of
His
human
creatures."
CONSERVATIVE
JUDAISM
While
mainstream
Conservative
Jews
envision
a
personal
God
most
Conservative
rabbis
do
not
believe
that
God
actually
gave
the
Torah,
letter
by
letter,
at
Mount
Sinai.
So
what
did
happen?
Rabbi
Abraham
Joshua
Heschel,
in
his
God
in
Search
of
Man,
argues
that
the
chronological
details
of
Sinai
are
irrelevant—since
the
Torah
is
a
moral,
not
a
chronological
text.
Rabbi
Neil
Gillman,
in
Sacred
Fragments,
argues
from
Franz
Rosenzweig’s
position
that
God
merely
revealed
Himself
at
Sinai—the
people
of
Israel
then
recorded
their
response
to
God’s
presence
in
the
form
of
Torah.
While
God
might
have
initiated
the
revelation
at
Sinai,
it
was
the
human
community
which
preserved
that
encounter.
RECONSTRUCTIONIST
JUDAISM
As
the
Conservative
position
disputes
the
historicity
of
the
Sinai
revelation,
so
the
Reconstructionist
stance
disavows
its
divinity—but
not
its
sanctity.
Founder
Mordechai
Kaplan’s
program
for
the
reconstruction
of
Judaism
rejected
the
notion
of
a
supernatural
God.
For
him,
God
was
not
heavenly
being
but
rather
"…the
process
[in
the
world]
that
makes
for
creativity,
integration,
love
and
justice."
This
stance,
by
definition,
denies
the
possibility
of
a
Sinai,
an
event
which
Kaplan
regarded
as
a
mere
legend.
After
all,
if
there
is
no
personal
God,
then
what’s
to
reveal?
Kaplan
identifies
the
content
of
Torah
as
a
set
of
"folk-‐ways"
that
the
people
of
Israel
constructed
and
continuously
adapted
to
fit
the
spirit
of
their
age.
The
tradition
would
always
have
"a
voice,
but
not
a
veto,"
as
the
entire
body
of
tradition
was
always
meant
to
be
in
flux.
For
Kaplan,
there
could
never
be
a
Sinai—instead,
the
folk-‐ways
of
each
new
generation
would
reflect
the
current
needs
of
the
Jewish
soul.
Each
new
tradition
would
be
sacred—until
its
time
had
passed.
6. 6
COVENANT
‘An
agreement
between
two
contracting
parties,
originally
sealed
with
blood;
a
bond,
or
a
law;
a
permanent
religious
dispensation.
The
old,
primitive
way
of
concluding
a
covenant
was
for
the
covenanters
to
cut
into
each
other’s
arm
and
suck
the
blood,
the
mixing
of
the
blood
rendering
them
‘brothers
of
the
covenant’.
(Jewish
Encyclopaedia
online)
B’rit,
the
Hebrew
word
for
Covenant
appears
270
times
in
the
Hebrew
Bible.
It
means
covenant,
pact
or
treaty
Ancient
covenants
were
made
by
animal
sacrifice
hence
the
phrase
‘to
cut
a
covenant’
B’rit
implies
the
shedding
of
blood
in
the
process
of
making
an
agreement.
What
is
a
Covenant?
A
formal
agreement
between
two
parties
Witnessed
by
both
humans
and
deities/gods
Proclaimed
by
public
reading
and
“deposit”
of
treaty
in
public
place
Shrines
of
witnessing
deities
Sealed
by
an
oath
and
ritual
sacrifice
“If
I
am
not
faithful
to
this
covenant,
may
what
is
done
to
these
animals
be
done
to
me.”
Three
Kinds
of
Ancient
Near
Eastern
(ANE)
Covenants
Suzerainty
(or
Vassal)
Treaty:
Agreement
between
two
unequal
parties,
one
of
higher
status
and
one
of
lower
status
Parity
Treaty:
Agreement
between
two
parties
of
equal
status
Land
Grant:
Agreement
between
two
unequal
parties,
one
of
higher
status
and
one
of
lower
status
Suzerainty
(or
Vassal)
Treaty
had
six
parts:
Preamble
Historical
prologue
Stipulations
Provisions
for
treaty
deposit
&
public
reading
List
of
Divine
witnesses
to
the
treaty
Blessings
&
curses
(for
fidelity
or
infidelity
to
the
treaty)
A
Suzerainty
Treaty
An
alliance
between
a
great
monarch
and
a
subject
king
The
overlord
is
lauded
for
past
favours,
but
has
no
explicit
duties
under
the
covenant
The
vassal
pledges
allegiance
to
the
overlord
7. 7
Pay
taxes
Keep
own
borders
secure
Provide
military
support
against
overlord’s
enemies
Make
no
alliances
with
other
great
lords
Marriage
was
the
most
common
“suzerainty
treaty”
in
the
ANE
Husband
has
higher
social
status
than
wife
Husband
is
wife’s
“overlord”
(Ba’al)
Wife
is
to
obey
husband
n
Wife
becomes
chattel
of
husband
Wife
owns
no
property;
it
belongs
to
husband
Wife
cannot
divorce;
only
overlord
can
end
treaty
Parity
Treaty
Two
parties
of
equal
power
and
social
status
Two
monarchs
forming
an
alliance
for
mutual
aid
Two
merchants
forming
a
trade
agreement
Marriage
contract
(ketubah)
between
the
father
of
the
bride
and
the
groom
(NOTE:
the
bride
herself
is
not
of
equal
status
with
the
groom
in
ANE)
Land
Grant
Free
gift
of
land
to
faithful
subject
of
a
great
monarch
or
servant
of
a
wealthy
landowner
Greater
party
binds
self
to
the
treaty
Lesser
party
benefits
from
the
gift,
but
may
not
be
bound
to
any
specific
stipulations,
either
before
or
after
reception
of
the
land
grant
Differences
between
Grant
and
Treaty
GRANT
TREATY
The
giver
of
the
covenant
makes
a
commitment
to
the
vassal
The
giver
of
the
covenant
imposes
an
obligation
on
the
vassal
Represents
an
obligation
of
the
master
to
his
vassal
Represents
an
obligation
of
the
vassal
to
his
master
Primarily
protects
the
rights
of
the
vassal
Primarily
protects
the
rights
of
the
master
No
demands
made
by
the
superior
party
The
master
promises
to
reward
or
punish
the
vassal
for
obeying
or
disobeying
the
imposed
obligations
Look
at
the
following
texts
and
answer
the
following
questions
in
relation
to
them:
1.What
kind
of
treaty
is
this?
2.What
leads
you
to
think
so,
i.e.,
what
formal
characteristics
of
the
passage
suggest
that
it
falls
into
this
category?
3.What
source
is
behind
this
story?
4.What
does
identification
of
the
kind
of
treaty
illustrated
here
tell
you
about
the
source’s
view
of
Israel’s
G-‐d?
Genesis
2
Genesis
9:1-‐17
8. 8
Genesis
12:1-‐4
Genesis
15
Genesis
17:1-‐14
Exodus
24:1-‐8
Exodus
34:1-‐27
COVENANT
WITH
NOAH
The
relation
of
humanity
to
G-‐d
was
also
conceived
of
in
Biblical
times
as
a
covenant
concluded
by
G-‐d
with
certain
people
and
nations,
from
which
all
laws
derived
their
sanctity
and
their
eternal
nature.
G-‐d,
when
creating
the
heavens
and
the
earth,
made
a
covenant
with
them
to
observe
the
rules
of
day
and
night,
and
when
the
floods
caused
by
the
sins
of
all
had
interrupted
the
operation
of
the
law,
G-‐d
hung
the
rainbow
in
the
clouds
as
a
sign
of
the
covenant,
to
assure
people
that
it
would
not
again
be
suspended
on
account
of
humanity’s
sin.
G-‐d,
therefore,
made
a
special
covenant
with
Noah.
According
to
traditional
Judaism,
G-‐d
gave
Noah
and
his
family
seven
commandments
to
observe
when
he
saved
them
from
the
flood.
These
commandments,
referred
to
as
the
Noahic
or
Noahide
commandments,
are
inferred
from
Genesis
Chapter
9,
and
are
as
follows:
1. to
establish
courts
of
justice;
2. not
to
commit
blasphemy;
3. not
to
commit
idolatry;
4. not
to
commit
incest
and
adultery;
5. not
to
commit
bloodshed;
6. not
to
commit
robbery;
and
7. not
to
eat
flesh
cut
from
a
living
animal.
These
commandments
are
fairly
simple
and
straightforward,
and
most
of
them
are
recognized
by
most
of
the
world
as
sound
moral
principles.
Any
non-‐Jew
who
follows
these
laws
has
a
place
in
the
world
to
come.
The
Noahic
commandments
are
binding
on
all
people,
because
all
people
are
descended
from
Noah
and
his
family.
9. 9
COVENANT
WITH
ABRAHAM
(Abridged
from
http://www.ijs.org.au/Abraham-‐and-‐
the-‐Covenant/default.aspx)
Genesis
tells
how
G-‐d
establishes
a
‘covenant’
with
Abraham
to
be
passed
on
to
future
generations.
The
first
statement
of
this
special
relationship
appears
in
Chapter
12,
in
which
Abraham
promises
to
forego
all
allegiances
to
his
previous
idolatrous
community
and
to
make
a
new
life
in
the
"Promised
Land":
And
the
Lord
said
to
Abram,
"Go
forth
from
your
land
and
from
your
birthplace
and
from
your
father's
house,
to
the
land
that
I
will
show
you.
And
I
will
make
you
into
a
great
nation,
and
I
will
bless
you,
and
I
will
make
your
name
great…and
by
you
all
the
families
of
the
earth
shall
bless
themselves."
The
covenant
is
restated
in
Chapter
15
with
a
dramatic
contractual
ceremony
featuring
a
divine
fire
passing
between
sacrificial
animals,
and
a
promise
that
the
descendants
of
Abraham
will
be
restored
to
their
land
after
four
hundred
years
of
slavery.
The
covenant
is
sealed
in
Chapter
17,
when
Abraham
agrees
that
the
sign
of
the
covenant
will
appear
on
the
bodies
of
all
his
male
descendants
through
circumcision.
At
the
same
time,
G-‐d
promises:
"And
I
will
make
you
exceedingly
fruitful,
and
I
will
make
you
into
nations,
and
kings
will
emerge
from
you.
And
I
will
establish
My
covenant
between
Me
and
between
you
and
between
your
seed
after
you
throughout
their
generations
as
an
everlasting
covenant,
to
be
to
you
for
a
God
and
to
your
seed
after
you.
And
I
will
give
you
and
your
seed
after
you
the
land
of
your
sojournings,
the
entire
land
of
Canaan
for
an
everlasting
possession,
and
I
will
be
to
them
for
a
God."
Abraham’s
covenant
is
handed
on
to
his
son,
Isaac,
whom
G-‐d
explicitly
blesses
in
Chapter
26,
and
through
him
to
Jacob
and
his
descendants.
In
Chapter
32,
Jacob
wrestles
with
an
angel.
Henceforth
his
name
becomes
'Israel'
-‐
'He
who
wrestles
with
G-‐d'.
His
descendants
become
“The
Children
of
Israel”,
and
the
land
is
known
as
“The
Land
of
Israel”.
Abrahamic
covenant
is
akin
to
a
grant
covenant.
10. 10
COVENANT
WITH
MOSES
In
Exodus
3,
Moses
has
his
first
encounter
with
G-‐d
in
a
burning
bush.
Moses
sees
a
bush
which
burns
without
being
consumed
-‐
a
symbol
of
the
presence
of
G-‐d
which
defies
usual
human
experience
of
things.
And
he
hears
a
voice
which
calls
him
by
his
own
name
(Exodus
3:4)
The
other
great
face
to
face
encounter
with
G-‐d
is
three
months
after
the
Israelites
have
left
Egypt
and
Moses
has
returned
with
them
to
Sinai
where
he
first
met
G-‐d.
The
encounter
is
awesome.
When
G-‐d
appears
to
the
people
of
Israel,
a
whole
mountain
burns;
for
when
G-‐d
comes,
Sinai
becomes
like
a
volcano
(not
an
actual
volcano,
but
G-‐d's
coming
is
so
awesome
that
the
only
way
to
depict
it
is
in
the
language
of
the
most
overwhelming
of
known
phenomena):
G-‐d
then
gives
the
Ten
Commandments
to
Moses
as
a
kind
of
basic
constitution
or
charter
for
Israel,
together
with
some
more
detailed
laws
(the
mitzvot)
that
apply
the
Commandments
within
everyday
situations.
Israel
responds
by
promising
obedience
(Exodus
24:3-‐7).
Moses
then
wrote
the
conditions
of
the
covenant
down,
offered
sacrifices
to
God,
and
then
sprinkled
both
the
book
and
the
people
with
blood
to
seal
the
covenant
(Exo.
24:8).
Mosaic
covenant
is
akin
to
the
suzerain-‐vassal
treaty.
COVENANT
WITH
DAVID
(2
SAMUEL
7)
In
his
covenant
with
David,
G-‐d
presents
David
with
two
categories
of
promises:
those
that
find
realization
during
David’s
lifetime
(2
Sam
7:8-‐11a)
and
those
that
find
fulfillment
after
his
death
(2
Sam
7:11-‐17)
Promises
that
find
realization
during
David’s
lifetime
(7:9-11a)
A
Great
Name
(
v.
9;
cf.
8:13):
As
He
had
promised
Abraham
(Gen
12:2),
the
Lord
promises
to
make
David’s
name
great
(2
Sam
7:9).
Although
David’s
accomplishments
as
king
cause
his
reputation
to
grow
(2
Sam
8:13),
G-‐d
was
the
driving
force
in
making
David’s
name
great.
He
is
the
One
who
orchestrated
David’s
transition
from
being
a
common
shepherd
to
serving
as
the
king
over
Israel
(2
Sam
7:8).
A
Place
for
the
People
(v.
10).
The
establishment
of
11. 11
the
Davidic
Empire
relieved
a
major
concern
involved
in
God’s
providing
a
“place”
for
Israel
(7:9).
The
land
controlled
by
Israel
during
David’s
reign
approached
the
ideal
boundaries
of
the
promised
land
initially
mentioned
in
conjunction
with
God’s
covenant
with
Abram
(Gen
15:18).
Consequently,
during
David’s
reign
the
two
provisions
of
the
Abrahamic
Covenant
that
deal
with
people
and
land
find
initial
fulfillment.
In
addition
to
this
and
more
closely
tied
to
the
immediate
context,
the
“place”
that
G-‐d
will
appoint
for
Israel
probably
highlights
the
idea
of
permanence
and
security.
KEY
COVENANT
SUMMARIES
Name
Summary
NOAH
(Genesis
9)
After
the
flood:
The
Lord
promised
Noah
and
his
descendants
that
He
would
never
destroy
the
world
again
with
a
universal
flood
(Genesis
9:15).
The
Lord
made
an
everlasting
covenant
with
Noah
and
his
descendants,
establishing
the
rainbow
as
the
sign
of
His
promise
(Genesis
9:1-‐17).
Noahide
Laws
This
covenant
is
with
all
peoples.
ABRAHAM
(Genesis
12-25)
The
Lord
promised
Abraham
that
He
would
make
him
and
his
descendants
a
great
nation
(Genesis12:1-‐3).
You
shall
be
circumcised
in
the
flesh
of
your
foreskins,
and
it
shall
be
a
sign
of
the
covenant
between
me
and
you.
(Genesis
17)
Covenant
promise
for
Abraham,
Isaac,
Jacob.
This
covenant
is
necessary
for
Judaism.
Binding
on
Jews.
MOSES
(Exodus
and
Deuteronomy)
Mt
Sinai
.if
you
will
obey
my
voice
and
keep
my
covenant,
you
shall
be
my
own
possession
among
all
peoples;
for
all
the
earth
is
mine,
and
you
shall
be
to
me
a
kingdom
of
priests
and
a
holy
nation...
(Exodus
19:5)
Commandments:
Exodus
20:1-‐17
and
Deuteronomy
5:4-‐21).
Binding
on
Jews
and
has
obligations.
It
is
mutual
reciprocal.
DAVID
(2
Samuel
7)
David’s
name
will
be
made
great
‘And
I
will
appoint
a
place
for
My
people
Israel,
and
will
plant
them,
that
they
may
dwell
in
their
own
place,
and
be
disquieted
no
more;
neither
shall
the
children
of
wickedness
afflict
them
any
more,
as
at
the
first’
(2
Sam
7:10).
Allusion
to
greater
permanence
and
security
of
place.
12. 12
COVENANT:
SUMMARY
BOX
A
Covenant
is
an
agreement,
bargain
or
contract
between
G-‐d
and
Jews.
B’rit
is
the
Hebrew
word
meaning
Covenant.
To
cut
a
covenant
Originated
with
Noah,
than
Abraham/Isaac/Jacob
and
Moses.
Contains
613
mitzvot.
G-‐d
promises
to
protect
his
chosen
people
and
give
them
the
Promised
Land.
Today
the
Covenant
is
still
kept
strictly
by
Orthodox
Jews
but
less
strictly
by
Reform
Jews.
It
is
the
foundation
of
Jewish
faith.
The
implications
of
the
Covenant
are
that
Messiah/messianic
Age
will
come
and
Jerusalem
will
be
rebuild/peace
on
earth.
After
this
Jews
will
be
judged
on
how
they
have
kept
the
mitzvoth.
Zionists
say
covenant
is
already
fulfilled
–
State
of
Israel
1948.
Some
say
it
is
a
privilege
to
be
chosen
by
G-‐d.
Big
responsibility
to
follow
laws,
they
have
been
persecuted
and
exiled
and
to
lead
other
nations
to
G-‐d.
Covenant
is
the
heart
of
Judaism;
others
say
communities,
festivals
and
rites
of
passage
are,
along
with
synagogues.
Chosenness
can
sometimes
be
confused
with
superiority.
There
is
diversity
of
beliefs,
Modern
Orthodox
thinkers
as
well
as
Reform
Jews
reject
this
idea
of
superiority.
THE
TEN
COMMANDMENTS/ASERET
HA-DIBROT
(Abridged
from
http://www.jewfaq.org/10.htm)
According
to
Jewish
tradition,
G-‐d
gave
the
Jewish
people
613
mitzvot
(commandments).
All
613
of
those
mitzvot
are
equally
sacred,
equally
binding
and
equally
the
word
of
G-‐d.
All
of
these
mitzvot
are
treated
as
equally
important,
because
human
beings,
with
our
limited
understanding
of
the
universe,
have
no
way
of
knowing
which
mitzvot
are
more
important
in
the
eyes
of
the
Creator.
But
what
about
the
so-‐called
"Ten
Commandments,"
the
words
recorded
in
Exodus
20,
the
words
that
the
Creator
Himself
wrote
on
the
two
stone
tablets
that
Moses
brought
down
from
Mount
Sinai
(Ex.
31:18),
which
Moses
smashed
upon
seeing
the
idolatry
of
the
golden
calf
(Ex.
32:19)?
In
the
Torah,
these
words
are
never
referred
to
as
the
Ten
Commandments.
In
the
Torah,
they
are
called
Aseret
ha-‐D'varim
(Ex.
34:28,
Deut.
4:13
and
Deut.
10:4).
In
rabbinical
texts,
they
are
referred
to
as
Aseret
ha-‐
Dibrot.
The
words
d'varim
and
dibrot
come
from
the
Hebrew
root
Dalet-‐Beit-‐
Reish,
meaning
word,
speak
or
thing;
thus,
the
phrase
is
accurately
translated
as
the
Ten
Sayings,
the
Ten
Statements,
the
Ten
Declarations,
the
Ten
Words
or
even
the
Ten
Things,
but
not
as
the
Ten
Commandments,
which
would
be
Aseret
ha-‐Mitzvot.
13. 13
The
Aseret
ha-‐Dibrot
are
not
understood
as
individual
mitzvot;
rather,
they
are
categories
or
classifications
of
mitzvot.
Each
of
the
613
mitzvot
can
be
subsumed
under
one
of
these
ten
categories,
some
in
more
obvious
ways
than
others.
For
example,
the
mitzvah
not
to
work
on
Shabbat
rather
obviously
falls
within
the
category
of
remembering
the
Sabbath
day
and
keeping
it
holy.
The
mitzvah
to
fast
on
Yom
Kippur
fits
into
that
category
somewhat
less
obviously:
all
holidays
are
in
some
sense
a
Sabbath,
and
the
category
encompasses
any
mitzvah
related
to
sacred
time.
The
mitzvah
not
to
stand
aside
while
a
person's
life
is
in
danger
fits
somewhat
obviously
into
the
category
against
murder.
List
of
the
Aseret
ha-Dibrot
According
to
Judaism,
the
Aseret
ha-‐Dibrot
identify
the
following
ten
categories
of
mitzvot.
Other
religions
divide
this
passage
differently.
See
The
"Ten
Commandments"
Controversy
below.
Please
remember
that
these
are
categories
of
the
613
mitzvot,
which
according
to
Jewish
tradition
are
binding
only
upon
Jews.
The
only
mitzvot
binding
upon
gentiles
are
the
seven
Noahic
commandments.
1.
Belief
in
G-d
This
category
is
derived
from
the
declaration
in
Ex.
20:2
beginning,
"I
am
the
L-‐
rd,
your
G-‐d..."
2.
Prohibition
of
Improper
Worship
This
category
is
derived
from
Ex.
20:3-‐6,
beginning,
"You
shall
not
have
other
gods..."
It
encompasses
within
it
the
prohibition
against
the
worship
of
other
gods
as
well
as
the
prohibition
of
improper
forms
of
worship
of
the
one
true
G-‐d,
14. 14
such
as
worshiping
G-‐d
through
an
idol.
3.
Prohibition
of
Oaths
This
category
is
derived
from
Ex.
20:7,
beginning,
"You
shall
not
take
the
name
of
the
L-‐rd
your
G-‐d
in
vain..."
This
includes
prohibitions
against
perjury,
breaking
or
delaying
the
performance
of
vows
or
promises,
and
speaking
G-‐d's
name
or
swearing
unnecessarily.
4.
Observance
of
Sacred
Times
This
category
is
derived
from
Ex.
20:8-‐11,
beginning,
"Remember
the
Sabbath
day..."
It
encompasses
all
mitzvot
related
to
Shabbat,
holidays,
or
other
sacred
time.
5.
Respect
for
Parents
and
Teachers
This
category
is
derived
from
Ex.
20:12,
beginning,
"Honor
your
father
and
mother..."
6.
Prohibition
of
Physically
Harming
a
Person
This
category
is
derived
from
Ex.
20:13,
saying,
"You
shall
not
murder."
7.
Prohibition
of
Sexual
Immorality
This
category
is
derived
from
Ex.
20:13,
saying,
"You
shall
not
commit
adultery."
8.
Prohibition
of
Theft
This
category
is
derived
from
Ex.
20:13,
saying,
"You
shall
not
steal."
It
includes
within
it
both
outright
robbery
as
well
as
various
forms
of
theft
by
deception
and
unethical
business
practices.
It
also
includes
kidnapping,
which
is
essentially
"stealing"
a
person.
9.
Prohibition
of
Harming
a
Person
through
Speech
This
category
is
derived
from
Ex.
20:13,
saying,
"You
shall
not
bear
false
witness
against
your
neighbor."
It
includes
all
forms
of
lashon
ha-‐ra
(sins
relating
to
speech).
10.
Prohibition
of
Coveting
This
category
is
derived
from
Ex.
20:14,
beginning,
"You
shall
not
covet
your
neighbor's
house..."
The
Two
Tablets:
Duties
to
G-d
and
Duties
to
People
Judaism
teaches
that
the
first
tablet,
containing
the
first
five
declarations,
identifies
duties
regarding
our
relationship
with
G-‐d,
while
the
second
tablet,
containing
the
last
five
declarations,
identifies
duties
regarding
our
relationship
with
other
people.
You
may
have
noticed,
however,
that
the
fifth
category,
which
is
included
in
the
first
tablet,
is
the
category
to
honor
father
and
mother,
which
would
seem
to
concern
relationships
between
people.
The
rabbis
teach
that
our
parents
are
our
15. 15
creators
and
stand
in
a
relationship
to
us
akin
to
our
relationship
to
the
Divine.
Throughout
Jewish
liturgy,
the
Creator
is
referred
to
as
Avinu
Malkeinu,
our
Father,
our
King.
Disrespect
to
our
biological
creators
is
not
merely
an
affront
to
them;
it
is
also
an
insult
to
the
Creator
of
the
Universe.
Accordingly,
honor
of
father
and
mother
is
included
on
the
tablet
of
duties
to
G-‐d.
These
two
tablets
are
parallel
and
equal:
duties
to
G-‐d
are
not
more
important
than
duties
to
people,
nor
are
duties
to
people
more
important
than
duties
to
G-‐
d.
However,
if
one
must
choose
between
fulfilling
an
obligation
to
G-‐d
and
fulfilling
an
obligation
to
a
person,
or
if
one
must
prioritize
them,
Judaism
teaches
that
the
obligation
to
a
person
should
be
fulfilled
first.
This
principle
is
supported
by
the
story
in
Genesis
18,
where
Abraham
is
communing
with
G-‐d
and
interrupts
this
meeting
to
fulfill
the
mitzvah
of
providing
hospitality
to
strangers
(the
three
men
who
appear).
The
Talmud
gives
another
example,
disapproving
of
a
man
who,
engrossed
in
prayer,
would
ignore
the
cries
of
a
drowning
man.
When
forced
to
choose
between
our
duties
to
a
person
and
our
duties
to
G-‐d,
we
must
pursue
our
duties
to
the
person,
because
the
person
needs
our
help,
but
G-‐d
does
not
need
our
help.
The
"Ten
Commandments"
Controversy
In
the
United
States,
a
controversy
has
persisted
for
many
years
regarding
the
placement
of
the
"Ten
Commandments"
in
public
schools
and
public
buildings.
But
one
critical
question
seems
to
have
escaped
most
of
the
public
dialog
on
the
subject:
Whose
"Ten
Commandments"
should
we
post?
The
general
perception
in
this
country
is
that
the
"Ten
Commandments"
are
part
of
the
common
religious
heritage
of
Judaism,
Catholicism
and
Protestantism,
part
of
the
sacred
scriptures
that
we
all
share,
and
should
not
be
controversial.
But
most
people
involved
in
the
debate
seem
to
have
missed
the
fact
that
these
three
religions
divide
up
the
commandments
in
different
ways!
Judaism,
unlike
Catholicism
and
Protestantism,
considers
"I
am
the
L-‐rd,
your
G-‐d"
to
be
the
first
"commandment."
Catholicism,
unlike
Judaism
and
Protestantism,
considers
coveting
property
to
be
separate
from
coveting
a
spouse.
Protestantism,
unlike
Judaism
and
Catholicism,
considers
the
prohibition
against
idolatry
to
be
separate
from
the
prohibition
against
worshipping
other
gods.
No
two
religions
agree
on
a
single
list.
So
whose
list
should
we
post?
And
once
we
decide
on
a
list,
what
translation
should
we
post?
Should
Judaism's
sixth
declaration
be
rendered
as
"Thou
shalt
not
kill"
as
in
the
popular
KJV
translation,
or
as
"Thou
shalt
not
murder,"
which
is
a
bit
closer
to
the
connotations
of
the
original
Hebrew
though
still
not
entirely
accurate?
These
may
seem
like
trivial
differences
to
some,
but
they
are
serious
issues
to
those
of
us
who
take
these
words
seriously.
When
a
government
agency
chooses
one
version
over
another,
it
implicitly
chooses
one
religion
over
another,
something
that
the
First
Amendment
prohibits.
This
is
the
heart
of
the
controversy.
16. 16
But
there
is
an
additional
aspect
of
this
controversy
that
is
of
concern
from
a
Jewish
perspective.
In
Talmudic
times,
the
rabbis
consciously
made
a
decision
to
exclude
daily
recitation
of
the
Aseret
ha-‐Dibrot
from
the
liturgy
because
excessive
emphasis
on
these
statements
might
lead
people
to
mistakenly
believe
that
these
were
the
only
mitzvot
or
the
most
important
mitzvot,
and
neglect
the
full
613
(Talmud
Berakhot
12a).
By
posting
these
words
prominently
and
referring
to
them
as
"The
Ten
Commandments,"
(as
if
there
weren't
any
others,
which
is
what
many
people
think)
schools
and
public
buildings
may
be
teaching
a
message
that
Judaism
specifically
and
consciously
rejected.
RAMBAM
(MAIMONIDES):
Rabbi
Moshe
ben
Maimon
(1135-1204)
Salaam
aleikum!
(That’s
the
Arabic
equivalent
of
‘Shalom
aleikum!’)
My
name
is
Moshe
ben
Maimon.
I’m
also
known
as
Maimonides
or
the
RaMBaM,
Rabbi
Moshe
ben
Maimon.
I
was
born
in
Spain
but
I
don’t
speak
Spanish.
My
birthplace,
Cordoba,
in
the
south
of
the
country,
is
part
of
the
Muslim
Empire,
so
I
speak
Arabic.
The
Muslims
crossed
the
Straits
of
Gibraltar
from
Northern
Africa
a
few
hundred
years
ago
and
conquered
the
southern
half
of
the
Iberian
Peninsula.
Life
for
the
Jews
took
a
turn
for
the
better
after
the
Muslims
took
over.
Whilst
the
Christians
discriminated
against
us
in
just
about
every
possible
way
–
because
of
their
hatred
of
us
–
the
Muslims
viewed
and
treated
us
much
more
favourably,
even
as
equals.
Under
Muslim
rule,
Jewish
life
flourished
in
all
its
aspects:
scholarship,
music,
science,
art,
and
many
other
areas.
Jewish
people
held
positions
in
all
levels
of
society,
including
at
the
royal
court.
Lately,
however,
a
different
group
of
Muslims
has
taken
control
Al
Andalus
(Spain).
They’re
much
stricter
in
their
interpretation
of
Islam
than
the
previous
rulers
and
have
made
it
difficult
to
live
here
as
Jews.
I
overheard
my
parents
17. 17
discussing
the
situation
and
we
had
to
leave.
We’ve
had
to
move
a
few
times:
to
Morocco,
Israel
and
Egypt.
I’m
a
physician
to
princes
and
Sultans
and
I
find
time
passes
very
quickly
when
I’m
attending
to
the
medical
needs
of
so
many.
In
between
my
busy
work,
I
manage
to
get
time
to
write
extensively
on
matters
of
medicine,
science,
philosophy
and
ethics.
Sometimes
I
can
be
really
exhausted
and
my
health
is
poor.
Others
tell
me
that
I
need
to
take
it
easy.
One
of
the
most
significant
things
I
have
written
(so
they
tell
me
anyway!)
is
the
Mishneh
Torah
which,
mainly,
has
to
do
with
Jewish
Law
and
Ethics.
Also,
I’ve
written
a
commentary
on
the
Mishnah
which
contains
the
13
Principles
of
Faith,
that
is,
what
I
consider
the
required
beliefs
of
Judaism.
It’s
a
handy
way
to
be
able
to
explain
briefly
what
is
most
important
in
Judaism
because,
as
you
know,
there
are
many
volumes
written
on
the
subject.
And
I’m
a
philosopher,
too;
that
comes
from
my
interest
in
the
Greek
philosophical
thinkers
like
Aristotle.
My
philosophical
work
‘Guide
to
the
Perplexed’
is
one
that
would
be
fairly
well
known.
For
a
time,
my
brother,
David,
supported
me
so
I
could
concentrate
on
my
writings.
But
he
was
killed
tragically
in
a
drowning
accident
off
the
coast
of
India.
I
felt
his
loss
so
much,
I
was
paralysed
with
grief.
So,
as
you
can
see,
my
interests
are
wide
and
varied…
Woops!
there’s
a
knock
at
the
door…
I’m
going
to
have
to
leave.
Another
patient
needs
medical
attention.
Excuse
me
for
now!
It’s
been
nice
to
be
able
to
tell
you
a
little
about
me.
THIRTEEN
PRINCIPLES
OF
FAITH:
MAIMONIDES
Maimonides,
in
his
commentary
on
the
Mishnah,
compiles
what
he
refers
to
as
the
Shloshah-Asar
Ikkarim,
the
Thirteen
Articles
of
Faith,
compiled
from
Judaism's
613
commandments
found
in
the
Torah.
Source: Rabbi Moses ben Maimon (Maimonides or Rambam) 1135-1204 CE; in his
commentary on the Mishnah (tractate Sanhedrin, chapter 10).
1.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
is
the
Creator
and
Guide
of
everything
that
has
been
created;
He
alone
has
made,
does
make,
and
will
make
all
things.
2.I
believe
with
complete
faith
G-‐d,
Blessed
be
His
Name,
is
One,
and
that
there
is
no
unity
in
any
manner
like
His,
and
that
He
alone
is
our
G-‐d,
who
was,
is,
and
will
be.
3.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
has
no
body,
and
that
He
does
not
have
the
properties
of
living
creatures,
and
that
he
has
no
form
whatsoever.
4.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
is
the
first
and
the
last.
18. 18
5.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
is
the
only
one
to
whom
it
is
right
to
pray,
and
that
it
is
not
right
to
pray
to
any
being
besides
Him.
6.I
believe
with
complete
faith
that
all
the
words
of
the
prophets
are
true.
7.I
believe
with
complete
faith
that
the
prophecy
of
Moses
our
teacher,
peace
be
upon
him,
was
true,
and
that
he
was
the
chief
of
the
prophets,
both
of
those
who
preceded
and
of
those
who
followed
him.
8.I
believe
with
complete
faith
that
the
entirety
of
the
Torah
that
is
now
in
our
possession
is
the
same
that
was
given
to
Moses
our
teacher,
peace
be
upon
him.
9.I
believe
with
complete
faith
that
this
Torah
will
not
be
exchanged,
and
that
there
will
never
be
any
other
Torah
from
the
Creator,
Blessed
be
His
Name.
10. 10.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
knows
all
the
deeds
of
human
beings
and
all
their
thoughts,
as
it
is
written,
"It
is
He
who
fashioned
the
hearts
of
them
all,
Who
understands
all
their
actions".
11. 11.I
believe
with
complete
faith
that
G-‐d,
Blessed
be
His
Name,
rewards
those
who
keep
His
commandments
and
punishes
those
who
transgress
them.
12. 12.I
believe
with
complete
faith
in
the
coming
of
the
Moshiach
(Messiah);
and
even
though
he
may
tarry,
nonetheless,
I
wait
daily
for
his
coming.
13. 13.I
believe
with
complete
faith
that
there
will
be
a
revival
of
the
dead
at
the
time
when
it
shall
please
the
Creator,
Blessed
be
His
name,
and
His
mention
shall
be
exalted
for
ever
and
ever.
It
is
the
custom
of
many
congregations
to
recite
the
Thirteen
Articles,
in
a
slightly
more
poetic
form,
beginning
with
the
words
Ani
Maamin
-‐
"I
believe"
-‐
every
day
after
the
morning
prayers
in
the
synagogue.
In
his
commentary
on
the
Mishnah
(Sanhedrin,
chap.
10),
Maimonides
refers
to
these
thirteen
principles
of
faith
as
"the
fundamental
truths
of
our
religion
and
its
very
foundations."
19. 19
KEY
CHARACTERISTICS
OF
G-D
http://www.jewishvirtuallibrary.org/jsource/Judaism/g-‐d.html
The
nature
of
G-‐d
is
one
of
the
few
areas
of
abstract
Jewish
belief
where
there
are
a
number
of
clear-‐cut
ideas
about
which
there
is
little
dispute
or
disagreement.
G-d
Exists
The
fact
of
G-‐d's
existence
is
accepted
almost
without
question.
Proof
is
not
needed,
and
is
rarely
offered.
The
Torah
begins
by
stating
"In
the
beginning,
G-‐d
created..."
It
does
not
tell
who
G-‐d
is
or
how
He
was
created.
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,
(Deut
6)
which
begins
"Hear,
Israel:
The
L-‐rd
is
our
G-‐d,
The
L-‐rd
is
one."
This
simple
statement
encompasses
several
different
ideas:
1. There
is
only
one
G-‐d.
No
other
being
participated
in
the
work
of
creation.
2. G-‐d
is
a
unity.
He
is
a
single,
whole,
complete
indivisible
entity.
He
cannot
be
divided
into
parts
or
described
by
attributes.
Any
attempt
to
ascribe
attributes
to
G-‐d
is
merely
man's
imperfect
attempt
to
understand
the
infinite.
3. G-‐d
is
the
only
being
to
whom
we
should
offer
praise.
The
Shema
can
also
be
translated
as
"The
L-‐rd
is
our
G-‐d,
The
L-‐rd
alone,"
meaning
that
no
other
is
our
G-‐d,
and
we
should
not
pray
to
any
other.
G-d
is
the
Creator
of
Everything
Everything
in
the
universe
was
created
by
G-‐d
and
only
by
G-‐d.
Judaism
completely
rejects
the
dualistic
notion
that
evil
was
created
by
Satan
or
some
other
deity.
All
comes
from
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."
(Is.
45:6-‐7).
G-d
is
Incorporeal
Although
many
places
in
scripture
and
Talmud
speak
of
various
parts
of
G-‐d's
body
(the
Hand
of
G-‐d,
G-‐d's
wings,
etc.)
or
speak
of
G-‐d
in
anthropomorphic
terms
(G-‐d
walking
in
the
garden
of
Eden,
G-‐d
laying
tefillin,
etc.),
Judaism
firmly
20. 20
maintains
that
G-‐d
has
no
body.
Any
reference
to
G-‐d's
body
is
simply
a
figure
of
speech,
a
means
of
making
G-‐d's
actions
more
comprehensible
to
beings
living
in
a
material
world.
Much
of
Maimonides'
Guide
for
the
Perplexed
is
devoted
to
explaining
each
of
these
anthropomorphic
references
and
proving
that
they
should
be
understood
figuratively.
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
This
followed
directly
from
the
fact
that
G-‐d
has
no
physical
form.
As
one
rabbi
explained
it
to
me,
G-‐d
has
no
body,
no
genitalia,
therefore
the
very
idea
that
G-‐d
is
male
or
female
is
patently
absurd.
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
table
is.
Although
we
usually
speak
of
G-‐d
in
masculine
terms,
there
are
times
when
we
refer
to
G-‐d
using
feminine
terms.
The
Shechinah,
the
manifestation
of
G-‐d's
presence
that
fills
the
universe,
is
conceived
of
in
feminine
terms,
and
the
word
Shechinah
is
a
feminine
word.
G-d
is
Omnipresent
G-‐d
is
in
all
places
at
all
times.
He
fills
the
universe
and
exceeds
its
scope.
He
is
always
near
for
us
to
call
upon
in
need,
and
He
sees
all
that
we
do.
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.
It
is
said
that
the
only
thing
that
is
beyond
His
power
is
the
fear
of
Him;
that
is,
we
have
free
will,
and
He
cannot
compel
us
to
do
His
will.
This
belief
in
G-‐d's
omnipotence
has
been
sorely
tested
during
the
many
persecutions
of
Jews,
but
we
have
always
maintained
that
G-‐d
has
a
reason
for
allowing
these
things,
even
if
we
in
our
limited
perception
and
understanding
cannot
see
the
reason.
G-d
is
Omniscient
G-‐d
knows
all
things,
past,
present
and
future.
He
knows
our
thoughts.
G-d
is
Eternal
G-‐d
transcends
time.
He
has
no
beginning
and
no
end.
He
will
always
be
there
to
21. 21
fulfill
his
promises.
When
Moses
asked
for
G-‐d's
name,
He
replied,
"Ehyeh
asher
ehyeh."
That
phrase
is
generally
translated
as,
"I
am
that
I
am,"
but
the
word
"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.
Of
the
two
Names
of
G-‐d
most
commonly
used
in
scripture,
one
refers
to
his
quality
of
justice
and
the
other
to
his
quality
of
mercy.
The
two
names
were
used
together
in
the
story
of
Creation,
showing
that
the
world
was
created
with
both
justice
and
mercy.
G-d
is
Holy
and
Perfect
One
of
the
most
common
names
applied
to
G-‐d
in
the
post-‐Biblical
period
is
"Ha-
Kadosh,
Baruch
Hu,"
The
Holy
One,
Blessed
be
He.
G-d
is
our
Father
Judaism
maintains
that
G-‐d
has
billions
of
sons
and
daughters.
We
are
all
G-‐d's
children.
The
Talmud
teaches
that
there
are
three
participants
in
the
formation
of
every
human
being:
the
mother
and
father,
who
provide
the
physical
form,
and
G-‐d,
who
provides
the
soul,
the
personality,
and
the
intelligence.
It
is
said
that
one
of
G-‐d's
greatest
gifts
to
humanity
is
the
knowledge
that
we
are
His
children
and
created
in
His
image.
CHARACTERISTICS
OF
G-D:
SUMMARY
BOX
G-‐d
exists
G-‐d
is
one
G-‐d
is
the
creator
of
everything
G-‐d
is
incorporeal
(without
a
bodily
form)
G-‐d
is
neither
male
nor
female
G-‐d
is
omnipresent
(present
everywhere)
G-‐d
is
omnipotent
(all-‐powerful)
G-‐d
is
omniscient
(all-‐knowing)
G-‐d
is
eternal
G-‐d
is
both
just
and
merciful
G-‐d
is
our
Father
G-‐d
is
holy
and
perfect
22. 22
ETHICAL
MONOTHEISM
Any word which has the word theist‘ as part of it comes from the Greek root ‚Theos
i.e. related to G-ds or G-d. We speak of a theist as one who believes in a G-d. We
speak of atheist as one who does not believe in any G-d. Ancient near eastern
religions were almost all polytheistic. The prefix ‘poly‘ means many‘. Polytheistic
means that they worshipped many G-ds and had cults and practices associated with
this. The prefix ‚mono‘ means one; monotheistic means the worship of one G-d.
There were pagan monotheists and they were often pantheistic which means that G-d
was equated with the world, not separate from it i.e. the sun was G-d, the moon was
G-d, etc. Not that G-d created the sun or the moon. We speak of ethical monotheism
in relation to Judaism because biblical faith arrives at the oneess of G-d because of
ethical considerations and through a direct insight into the absolute character of moral
law. There is a difference also not so much in how many gods are involved but what
kind of a god is involved. For example, the gods of paganim even monothistic pagan
gods the G-d of ethical monotheism is G-d who is invites people into personal
relationship and the people’s response to that invitation is expressed in the observance
of certain practices and an ethical way of life.
Central to Ethical Monotheism in Judaism are the following:
Abridged from http://www.jewishvirtuallibrary.org/jsource/Judaism/mono.html
1.
There
is
one
G-‐d
from
whom
emanates
one
morality
for
all
humanity.
2.
G-‐d's
primary
demand
of
people
is
that
they
act
decently
toward
one
another.
If
all
people
subscribed
to
this
simple
belief—which
does
not
entail
leaving,
or
joining,
any
specific
religion,
or
giving
up
any
national
identity—the
world
would
experience
far
less
evil.
The
G-‐d
of
ethical
monotheism
is
the
G-‐d
first
revealed
to
the
world
in
the
Hebrew
Bible.
Through
it,
we
can
establish
G-‐d's
four
primary
characteristics:
1.
G-‐d
is
supranatural.
2.
G-‐d
is
personal.
3.
G-‐d
is
good.
4.
G-‐d
is
holy.
Dropping
any
one
of
the
first
three
attributes
invalidates
ethical
monotheism
(it
is
possible,
though
difficult,
to
ignore
holiness
and
still
lead
an
ethical
life).
G-‐d
is
supranatural,
meaning
"above
nature"
This
is
why
Genesis,
the
Bible's
first
23. 23
book,
opens
with,
"In
the
beginning,
G-‐d
created
the
heavens
and
the
earth"
in
a
world
in
which
nearly
all
people
worshipped
nature,
the
Bible's
intention
was
to
emphasize
that
nature
is
utterly
subservient
to
G-‐d
who
made
it.
Obviously,
therefore,
G-‐d
is
not
a
part
of
nature,
and
nature
is
not
G-‐d.
The
second
essential
characteristic
is
that
G-‐d
is
personal.
The
G-‐d
of
ethical
monotheism
is
not
some
depersonalized
force:
G-‐d
cares
about
His
creations.
G-‐d
knows
each
of
us.
We
are,
after
all,
"created
in
His
image."
This
is
not
merely
wishful
thinking
why
would
G-‐d
create
a
being
capable
of
knowing
Him,
yet
choose
not
to
know
that
being?
This
does
not
mean
that
G-‐d
necessarily
answers
prayers
or
even
that
G-‐d
intervenes
in
all
or
even
any
of
our
lives.
It
means
that
He
knows
us
and
cares
about
us.
Caring
beings
are
not
created
by
an
uncaring
being.
The
whole
point
of
ethical
monotheism
is
that
G-‐d's
greatest
desire
is
that
we
act
toward
one
another
with
justice
and
mercy.
A
third
characteristic
of
G-‐d
is
goodness.
A
god
who
is
not
good
cannot
demand
goodness.
Unlike
all
other
gods
believed
in
prior
to
monotheism,
the
biblical
G-‐d
rules
by
moral
standards.
Thus,
in
the
Babylonian
version
of
the
flood
story,
the
gods,
led
by
Enlil,
sent
a
flood
to
destroy
mankind,
saving
only
Utnapishtim
and
his
wife
-‐
because
Enlil
personally
liked
Utnapishtim.
It
is
an
act
of
impulse
not
morality.
In
the
biblical
story,
G-‐d
also
sends
a
flood,
saving
only
Noah
and
his
wife
and
family.
The
stories
are
almost
identical
except
for
one
overwhelming
difference:
the
entire
Hebrew
story
is
animated
by
ethical/moral
concerns.
G-‐d
brings
the
flood
solely
because
people
treat
one
another,
not
G-‐d,
badly,
and
G-‐d
saves
Noah
solely
because
he
was
"the
most
righteous
person
in
his
generation."
Words
cannot
convey
the
magnitude
of
the
change
wrought
by
the
Hebrew
Bible's
introduction
into
the
world
of
a
G-‐d
who
rules
the
universe
morally.
Holiness
As
primary
as
ethics
are,
man
cannot
live
by
morality
alone.
We
are
also
instructed
to
lead
holy
lives:
"You
shall
be
holy
because
I
the
Lord
your
G-‐d
am
holy"
(Leviticus
19:2).
G-‐d
is
more
than
the
source
of
morality,
He
is
the
source
of
holiness.
Ethics
enables
life;
holiness
ennobles
it.
Holiness
is
the
elevation
of
the
human
being
from
his
animal
nature
to
his
being
created
in
the
image
of
G-‐d.
To
cite
a
simple
example,
we
can
eat
like
an
animal—with
our
fingers,
belching,
from
the
floor,
while
relieving
ourselves
or
elevate
ourselves
to
eat
from
a
table,
with
utensils
and
napkins,
keeping
our
digestive
sounds
quiet.
It
is,
however,
very
important
to
note
that
a
person
who
eats
like
an
animal
is
doing
something
unholy,
not
immoral.
The
distinction,
lost
upon
many
religious
people,
is
an
24. 24
important
one.
One
G-d
and
One
Morality
The
oneness
of
G-‐d
is
an
indispensable
component
of
ethical
monotheism.
Only
if
there
is
one
G-‐d
is
there
one
morality.
Two
or
more
gods
mean
two
or
more
divine
wills,
and
therefore
two
or
more
moral
codes.
That
is
why
ethical
polytheism
is
unlikely.
Once
G-‐d
told
Abraham
that
human
sacrifice
is
wrong,
it
was
wrong.
There
was
no
competing
G-‐d
to
teach
otherwise.
One
morality
also
means
one
moral
code
for
all
humanity.
"Thou
shall
not
murder"
means
that
murder
is
wrong
for
everyone,
not
just
for
one
culture.
.
One
Humanity
One
G-‐d
who
created
human
beings
of
all
races
means
that
all
of
humanity
are
related.
Only
if
there
is
one
Father
are
all
of
us
brothers
and
sisters.
Human
Life
is
Sacred
Another
critical
moral
ramification
of
ethical
monotheism
is
the
sanctity
of
human
life.
Only
if
there
is
a
G-‐d
in
whose
image
human
beings
are
created
is
human
life
sacred.
If
human
beings
do
not
contain
an
element
of
the
divine,
they
are
merely
intelligent
animals.
G-d's
Primary
Demand
Is
Goodness
Of
course,
the
clearest
teaching
of
ethical
monotheism
is
that
G-‐d
demands
ethical
behavior.
As
Ernest
van
den
Haag
described
it:
"[The
Jews']
invisible
G-‐d
not
only
insisted
on
being
the
only
and
all
powerful
G-‐d
.
.
.
He
also
developed
into
a
moral
G-‐d."
But
ethical
monotheism
suggests
more
than
that
G-‐d
demands
ethical
behavior;
it
means
that
G-‐ds
primary
demand
is
ethical
behavior.
It
means
that
G-‐d
cares
about
how
we
treat
one
another
more
than
He
cares
about
anything
else.
Jews
and
Ethical
Monotheism
Since
Judaism
gave
the
world
ethical
monotheism,
one
would
expect
that
Jews
would
come
closest
to
holding
its
values.
In
some
important
ways,
this
is
true.
Jews
do
hold
that
G-‐d
judges
everyone,
Jew
or
Gentile,
by
his
or
her
behavior.
This
is
a
major
reason
that
Jews
do
not
proselytize
(though
it
is
not
an
argument
against
Jews
proselytizing;
indeed,
they
ought
to):
Judaism
has
never
believed
that
non
Jews
have
to
embrace
Judaism
to
attain
salvation
or
any
other
reward
in
the
afterlife.
25. 25
But
within
Jewish
religious
life,
the
picture
changes.
The
more
observant
a
Jew
is,
the
more
he
or
she
is
likely
to
assume
that
G-‐d
considers
ritual
observances
to
be
at
least
as
important
as
G-‐d's
ethical
demands.
This
erroneous
belief
is
as
old
as
the
Jewish
people,
and
one
against
which
the
prophets
passionately
railed:
"Do
I
[G-‐d]
need
your
many
sacrifices?"
cried
out
Isaiah
(Isaiah
1:11).
The
question
is
rhetorical.
What
G-‐d
does
demand
is
justice
and
goodness
based
on
faith
in
G-‐d:
"Oh,
man,"
taught
the
prophet
Micah,
"G-‐d
has
told
you
what
is
good
and
what
G-‐d
requires
of
you
only
that
you
act
justly,
love
goodness
and
walk
humbly
with
your
G-‐d"
(Micah
6:8,
emphasis
added).
In
Judaism,
the
commandments
between
human
beings
and
G-‐d
are
extremely
significant.
But
they
are
not
as
important
as
ethical
behavior.
The
prophets,
Judaism's
most
direct
messengers
of
G-‐d,
affirmed
this
view
repeatedly,
and
the
Talmudic
rabbis
later
echoed
it.
"Love
your
neighbor
as
yourself
is
the
greatest
principle
in
the
Torah,"
said
Rabbi
Akiva
(Palestinian
Talmud,
Nedarim
9:4).
That
is
why
when
the
great
Rabbi
Hillel
was
asked
by
a
pagan
to
summarize
all
of
Judaism
"while
standing
on
one
leg,
he
was
able
to
do
so:
"What
is
hateful
to
you,
do
not
do
to
others;
the
rest
is
commentary
now
go
and
study"
(Babylonian
Talmud,
Shabbat
31a).
Hillel
could
have
said,
"Keep
the
613
commandments
of
the
Torah;
now
go
and
do
them,"
but
he
didn't.
In
fact,
he
went
further.
After
enunciating
his
ethical
principle,
he
concluded,
"The
rest
is
commentary."
In
other
words,
the
rest
of
Judaism
is
essentially
a
commentary
on
how
to
lead
an
ethical
life.
Unfortunately,
with
no
more
direct
messages
from
G-‐d,
and
few
Hillels,
the
notion
that
the
laws
between
man
and
G-‐d
and
the
laws
between
people
are
equally
important
gained
ever
wider
acceptance
in
religious
Jewish
life.
Perhaps
there
are
three
reasons
for
this:
1.
It
is
much
more
difficult
to
be
completely
ethical
than
to
completely
observe
the
ritual
laws.
While
one
can
master
the
laws
between
people
and
G-‐d,
no
one
can
fully
master
human
decency.
2.
While
ethical
principles
are
more
or
less
universal,
the
laws
between
people
and
G-‐d
are
uniquely
Jewish.
Therefore,
that
which
most
distinguishes
observant
Jews
from
non-‐observant
Jews
and
from
non
Jews
are
Judaism's
ritual
laws,
not
its
ethical
laws.
Thus
it
was
easy
for
a
mindset
to
develop
which
held
that
what
ever
is
most
distinctively
Jewish—i.e.,
the
laws
between
people
and
G-‐d—is
more
Jewishly
important
than
whatever
is
universal.
3.
Observance
of
many
laws
between
people
and
G-‐d
is
public
and
obvious.
Other
Jews
can
see
how
you
pray,
how
diligently
you
learn
Talmud
and
Torah,
and
if
you
dress
in
the
modest
manner
dictated
by
Jewish
law.
Few
people
know
how
you
conduct
your
business
affairs,
how
you
treat
your
employees,
how
you
talk
behind
others'
backs,
or
how
you
treat
your
spouse.
Therefore,
the
easiest
way
to
26. 26
demonstrate
the
depth
of
your
religiosity
is
through
observance
of
the
laws
between
man
and
G-‐d,
especially
the
ones
that
are
most
public.
Yet,
while
observant
Jews
may
overstress
the
"monotheism"
in
"ethical
"monotheism,"
the
fact
is
that
they
believe
the
entire
doctrine
to
be
true.
Secular
Jews,
on
the
other
hand,
believe
that
ethics
can
be
separated
from
G-‐d
and
religion.
The
results
have
not
been
positive.
The
ethical
record
of
Jews
and
non
Jews
involved
in
causes
that
abandoned
ethical
monotheism
has
included
involvement
in
moral
relativism,
Marxism,
and
the
worship
of
art,
education,
law,
etc.
The
lessons
for
religious
Jews
are
never
to
forget
the
primacy
of
ethics
and
not
to
abandon
the
ethical
monotheist
mission
of
Judaism.
The
lesson
for
secular
Jews
is
to
realize
that
ethics
cannot
long
survive
the
death
of
monotheism.
ETHICAL
MONOTHEISM:
SUMMARY
BOX
One
G-‐d
One
morality
One
humanity
Sacredness
of
human
life
because
we
are
created
in
G-‐d’s
image
G-‐d
demands
ethical
behaviour;
that
we
treat
other
people
justly
G-‐d
is
the
source
of
holiness
in
the
living
out
of
our
lives
G-‐d
enters
into
personal
relationship
with
humanity
G-‐d
is
above
nature
UNITED
NATIONS
DECLARATION
ON
HUMAN
RIGHTS
From
http://www.un.org/en/documents/udhr/history.shtml
BACKGROUND
The
Universal
Declaration
of
Human
Rights,
which
was
adopted
by
the
UN
General
Assembly
on
10
December
1948,
was
the
result
of
the
experience
of
the
