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The belief in a human Messiah of the Davidic line is a universal tenet of faith among Orthodox Jews and one of Maimonides' thirteen principles of faith. Some authorities in Orthodox Judaism believe that this era will lead to supernatural events culminating in a bodily resurrection of the dead.
Each principle starts with the words Ani Maamin (I believe). Number 12 is the main principle relating to Mashiach. Orthodox Jews strictly believe in a Messiah, life after death, and restoration of the Promised Land: [52] [53] I believe with full faith in the coming of the Messiah.
The resurrection of the dead is a core belief in the Mishnah which was assembled in the early centuries of the Christian era. [20] The belief in resurrection is expressed on all occasions in the Jewish liturgy; e.g., in the morning prayer Elohai Neshamah, in the Shemoneh 'Esreh and in the funeral services. [21]
Since Schneerson's death in 1994, some followers of Chabad have persisted in the belief in him as the messiah. [13] Chabad messianists either believe Schneerson will be resurrected from the dead to be revealed as the messiah, or go further and profess the belief that Schneerson never died in 1994 and is waiting to be revealed as messiah.
Judaism is based on a strict monotheism, and a belief in one single, indivisible, non-compound God. The Shema Yisrael. This is illustrated in what is considered by some to be the Jewish moto, encapsulating the monotheistic nature of Judaism: [1] "Hear, O Israel: The L ORD is our God; the L ORD is one." [2]
Christians believe that the messianic prophecies were fulfilled in his mission, death, resurrection, and ascension to his Session on the heavenly throne, where "he sat down at the right hand of God, where he is now waiting until his enemies are made a footstool for his feet" (Heb 10:12–13 NET, quoting the Davidic royal Psalm 110:1).
Closely connected with these sections are those that treat of the soul and of death (vi.), and of the resurrection of the dead (vii.), which, according to the author, forms part of the theory of the Messianic redemption (viii.). The work concludes with a section on the rewards and punishments of the future life (ix.).
(Tel Aviv: Dvir Press, 2019, in Hebrew), supporting the thesis that the priests who sentenced Jesus to death were Sadducees, in a time where the majority of the Jews followed the beliefs of the Pharisees, who were close to the ideas preached by Jesus and would not have wanted his death.