The Hebrew Scriptures which demonstrate the principal beliefs of Judaism.
The following areas are identified as principal beliefs of Judaism:
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The oneness of God
The eternal nature of God
The omnipresence of God
The omnipotence of God
The essentially spiritual nature of God
The divinely inspired moral law
The Covenant
For each of these principal beliefs two extracts from the Tenak will be examined.
Given the closeness between the Torah and the beliefs and practices of Judaism it is to be
expected that the principal beliefs of Judaism are drawn from expressions in the Torah.
God is One
Shema - Deuteronomy 6:4-9
Deuteronomy 6:4-9. The first verse of this passage is one of the most important for Judaism. It
is known as the shema, taken from the Hebrew word for "hear". It begins with the imperative
"hear O Israel the Lord our God, the Lord is one".
The passage occurs in the context of a renewal of fidelity to the Covenant. Moses has just
concluded reiterating the principles of the Covenant and concludes with a statement affirming
the oneness of God and directing the people of Israel to keep this in mind and to teach it to
their descendents for all time.
It is an emphatic reminder of the centrality of the notion of the monotheism of Judaism. There
is to be no doubt or confusion concerning the oneness of God. In this way the shema is a
declaration of faith as well as a guarantee against any idolatry among the people of Israel.
Psalm 83:18
The centrality of Judaism's monotheism is also affirmed at various times in the book of
Psalms. Once such example is found in Psalm 83:18 where the Psalmist proclaims that "you
alone are the Lord, the most high over all the earth". This verse comes at the end of a Psalm
praying for protection in the face of a hostile enemy.
Frequently in the Psalms there is a prayer asking for God's protection in the face of a hostile
threat as found here in Psalm 83. Commonly the Psalm includes a statement which affirms the
power of God in the face of threats of idols. In this case the statement clearly affirms the
belief in one God "you alone are the Lord, the most high over all the earth" (Psalm 83:19).
God is Eternal
God as creator - Isaiah 45:12
The belief in the eternal nature of God is expressed both in terms of God's role as creator and
also in God's actions through to the end of time. In the book of the prophet Isaiah there is a
clear statement of the belief in God as creator. "It was I who made the earth and created
mankind upon it. It was my hands that stretched out the heavens; I gave the order to all their
host" (Isaiah 45:12).
This passage affirms the role of God as creator, not only of the earth and humankind but also
of the entire cosmos. The passage is part of a section of Isaiah reminding the Jewish people of
the fidelity and power of God despite their situation as exiles in Babylon.
It is significant that this passage reminds the Jewish people of the eternal character of God
during a time when they were suffering in exile. It is an example an important element in
Jewish belief which refuses to let go of a belief in the everlasting goodness of God despite
the worst of circumstances.
Eternal character of God - Psalm 146:10
The second element of the belief in the eternal character of God is expressed in Psalm 146
expressing trust in God. The Psalm speaks of the virtues of trusting in God before concluding
with the statement "the Lord shall reign forever; your God, O Zion, through all generations"
(Psalm 146:10).
In this statement the Psalmist expresses the belief that God's reign is eternal, which, coupled
with the belief in the role of God as creator provides a clear expression of the Jewish belief in
the eternal character of God.
God is Omnipresent
God as an ever-present companion - Psalm 139:4
Psalm 139 conveys the idea that God is ever present and all knowing. Throughout its twenty
four verses the Psalm explores various ways of acknowledging God's presence and
omniscience "even before a word is on my tongue, behold, O Lord, you know the whole of it."
(Psalm 139:4). God is portrayed as an ever present companion who knows every element and
every aspect of the Psalmist's life.
God pervades all aspects of life - Psalm 139:17
Not only does the Psalm speak of God's omnipresence and omniscience, it also conveys the
idea of God's design pervading the life of the Psalmist. On this point, verse 17 proclaims
"How weighty are your designs, O God, how vast the sum of them.
Exodus 3:4-10
A second element of the belief in God's omnipresence is found in the account of the call of
Moses (Exodus 3:4-10). This passage details the encounter between God and Moses at Horeb
where Moses witnesses the phenomena of the burning bush. It forms part of a longer passage
where Moses is called by God to liberate the Hebrew people living in captivity in Egypt.
God witnesses the oppressive treatment of the Hebrews - Exodus 3:7
In the course of God addressing Moses the text expresses the idea that God has witnessed the
treatment of the Hebrew people at the hands of the Egyptians (Exodus 3:7). This is particularly
important as it highlights the presence of God with the Hebrew people even during their most
desperate times during the captivity in Egypt.
In other words, the passage affirms the presence of God even in the worst of times. Such an
understanding is of critical importance to the Jewish people. This is evident in times of trauma
such as the Babylonan exile (587-537 BCE), the destruction of the second temple by the
Romans (70CE) and more recently the horrors of the holocaust during World War II.
God is all powerful
Song of Moses - Exodus 15:1-18
The expression of the omnipotence of God is found frequently in the Tenak. One example is in
the ancient text known as the song of Moses. This passage is found in Exodus 15:1-18.
The passage is set in the moments immediately following the miraculous parting of the Red
Sea. God had parted the sea to allow the Hebrews to cross before allowing the sea to flow
back in its place trapping and destroying the Egyptian armies that were pursuing the Hebrews.
The ability to manipulate nature is a classic sign of power and the witness of this event was
a confirmation for the Hebrew people of the awesome power of God.
Exodus 15:6 and Exodus 15:8
The text that follows the crossing of the Red Sea includes a number of references to the power
of God. "Your right hand, O Lord, magnificent in power, your right hand, O Lord, has
shattered the enemy" (Exodus 15:6) and "At a breath of your anger the waters piled up the
flowing waters stood like a mound, the flood waters congealed in the midst of the sea"
(Exodus 15:8).
Creation - Genesis 1:1-2:7
A further example of the belief in the omnipotence of God is found in the stories of creation
(Genesis 1:1-2:7). To bring creation into being is unmistakable evidence of remarkable power.
"Let there be light" - Genesis 1:3
The first of the two creation stories bears witness to the creative power of God by portraying
creation coming into being at the word of God. "Then God said, "let there be light" and there
was light" (Genesis 1:3). The power of God is so great and limitless that simply uttering the
word will bring creation into being.
Breath of life - Genesis 2:7
In the second creation story the author employs anthropomorphisms to convey the idea of the
creative actions of God. God takes the clay from the ground from it fashions the human beings
(Genesis 2:7). This in itself is an act of enormous power, however, the critical witness to God's
power is in the final part of verse 7 where God breathes the breath of life into the nostrils of
the man "and so man became a living being" (Genesis 2:7).
The significance of this part of the passage is the link between the breath of God and the life
of the human being. God's breath is the life giving force which brings the human being into
life.
Breath of life - Genesis 2:7
In the second creation story the author employs anthropomorphisms to convey the idea of the
creative actions of God. God takes the clay from the ground from it fashions the human beings
(Genesis 2:7). This in itself is an act of enormous power, however, the critical witness to God's
power is in the final part of verse 7 where God breathes the breath of life into the nostrils of
the man "and so man became a living being" (Genesis 2:7).
The significance of this part of the passage is the link between the breath of God and the life
of the human being. God's breath is the life giving force which brings the human being into
life.
God is pure spirit
While Judaism holds an emphatic belief that God is pure spirit and therefore has no physical
form, it nevertheless depicts God variously in anthropomorphic ways such as the second
creation story (Genesis 2:4-7) which describes God as forming human beings out of clay and
breathing life into their nostrils (Genesis 2:7).
While these anthropomorphisms are common it is clear that they are not to be interpreted in a
literal sense. To do so would be to undermine the principal belief that God is pure spirit and
has no physical form. Passages such as the example from Genesis noted above are clearly to
be regarded as symbolic or figurative statements expressing the activity of God.
The belief that God is pure spirit is not stated explicitly in texts from the Tenak. Rather it is
understood implicitly through reflecting on the meaning of some key texts.
Creation stories - Genesis 1:1-2:4
The first of these texts is the first of the creation stories (Genesis 1:1-2:4). The beginning of
the story conveys an image of a time before creation where God dwelt over a formless void.
The story of creation follows where God sequentially brings into being the array of the
cosmos.
Prior to the first act of creation there is nothing but God in a formless void. In this period
before the first act of creation there is no form and yet God exists. This account of the
beginning of creation attests to the existence of God without form and provides an initial basis
for the belief that God is pure spirit.
The second passage which helps to express the idea of God as pure spirit is in the account of
the giving of the 10 commandments (Exodus 20:1-17). The commandments are given
following God's intervention to free the Hebrew people from captivity in Egypt. They are the
beginning of the Torah, the life giving law by which the people of Israel are to live.
Ten commandments Exodus 20:4
In this passage the fourth verse gives the commandment prohibiting the carving of images
"you shall not carve idols for yourself in the shape of anything in the sky above or on the earth
below or in the waters beneath the earth" (Exodus 20:4).
Prohibition on the carving of images - Exodus 20:4
The primary focus of this prohibition is to prevent the people of Israel from abandoning their
monotheistic beliefs and adopting the beliefs in other gods prevalent in the region.
Additionally it emphasises that images of any created thing cannot be used to represent God.
Thus, through the prohibition of carving representations of created things, the commandments
give witness not only to the oneness of God but also to the fact that God does not have any
form and therefore cannot be represented. Any attempt at a representation of God is false and
thus regarded as idolatry.
The moral law
There is a clear understanding in the Jewish tradition that God has set down a way of living
which is life giving and sustaining. It is clear and unequivocal in its requirements. This is the
moral law set down in the Torah which expresses the Covenant.
Moral requirements are clear - Deuteronomy 30:11-20
One passage where this moral law is expressed is in the words of Moses shortly before his
death and the crossing into the promised land (Deuteronomy 30:11-20). In this passage Moses
emphasises that the requirements of living are clear and unmistakable "it is something very
near to you, already in your mouths and in your hearts; you only have to carry it out"
(Deuteronomy 30:14).
Life giving character of the law - Deuteronomy 30:19-20
The same passage indicates the life giving character of the law "choose life, then, that you
and your descendents may live, by loving the Lord, your God, heeding his voice and holding
fast to him" (Deuteronomy 30:19-20).
The people of Israel are taught that to live by the requirements of God's law is a live giving
choice. To disregard the law is to put their lives in jeopardy.
The Prophetic tradition
The emphasis on the moral law is also clearly and strongly expressed in the Nevi'im. The
tradition of the Prophets is seen as constantly reminding Israel of its obligations to faithfully
follow the law and warning of dire consequences should they fail to do so. In the traditions of
the Prophets there is a strong emphasis on moral action reflecting justice towards one another.
One of the many examples reflecting this requirement is found in the book of Isaiah chapter
10.
This part of the book contains various warnings against Israel concerning failings to keep the
requirement of the law and relating the coming disaster which was to be the destruction of the
temple in 587 BCE and the fifty year exile in Babylon.
Failure to live justly and care for society's most vulnerable - Isaiah 10:1-2
At the beginning of chapter 10 there is a section which focuses on the failure to live justly with
one another and in particular the failure to care for the most vulnerable members of society
(Isaiah 10:1-2). The passage condemns the actions of those who create unjust laws and allow
situations of oppression to exist (Isaiah 10:1).
It also identifies the failing of the community to care for its most vulnerable. "depriving the
needy of judgment and robbing my people's poor of their rights. Making widows their plunder
and orphans their prey" (Isaiah 10:2).
In societies such as at the time of Isaiah, widows and orphans were the most vulnerable in
society with no provisions for their care. It required, therefore, a sense of justice in the
community to ensure that such people were provided for.
In keeping with this need the moral law of Judaism has a strong emphasis on providing for the
needs of the most vulnerable in the community.
The Covenant
The belief in the Covenant is fundamental for understanding Judaism as it underpins all beliefs
regarding the expectations of Jewish life. The requirements of the Covenant are expressed at
various stages through the texts in the Tenak.
Land and descendants Genesis 17:4 & 17:8
Genesis chapter 17 contains the tradition of the Covenant with Abraham. In verse 4, God
promises that Abraham will become "the father of a host of nations" (Genesis 17:4). The
Covenant also includes the promise of land; "I will give to you and to your descendents after
you the land in which you are now staying, the whole land of Canaan as a permanent
possession" (Genesis 17:8).
In these extracts from the passage the important promises of descendents and the land are
clearly seen. For the Covenant with Abraham, these are the two central planks of the promise.
That of an enduring progeny and of a promised land.
Covenant obligations:
- Be blameless Genesis 17:1
- Circumcision Genesis 17:12
The passage also sets out requirements of Abraham and his descendents in response to the
Covenant. The first is that Abraham is required to walk in the presence of God and be
blameless (Genesis 17:1). The second is that circumcision is to be the sign of the Covenant
between God and the people of Israel (Genesis 17:12).
Ten Commandments Exodus 20:1-17
The Covenant in terms of ritual and moral requirements is then expressed in the giving of the
Torah to Moses at Sinai (Exodus 19-20). The requirements of the Covenant govern and
regulate all aspects of Jewish life. From the principles set down in the Ten Commandments
(Exodus 20:1-17) and through all the remaining mitzvot of the Torah, which are expressed in
text that follows, Jews are guided and directed precisely into keeping the requirements of the
Covenant.
613 mitzvot
Including the Ten Commandments there are a total of 613 mitzvot expressed in the Torah.
These are then supported in terms of explanation and application by the vast text of the Oral
Torah to provide a clear and precise explanation of the requirements of keeping the Covenant.