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Louis Jacobs writes that modern Jewish thinkers such as Levi Olan, echoing some classical Jewish writers such as the 14th-century Talmudist Gersonides have "thought of God as limited by His own nature so that while He is infinite in some respects he is finite in others", referencing the idea, present in classical sources, that "there is a ...
The closest corresponding term in the classical and modern languages of Jewish scholarship is אלוהות (elohút), meaning deity (essential nature of a god) or divinity. [citation needed] Max Kadushin notes that "The plural 'Elohim, gods, must not be confused with 'Elohut, Godhead. The latter is used with reference to God". [1]
According to Kabbalistic belief, early kabbalistic knowledge was transmitted orally by the Patriarchs, prophets, and sages, eventually to be "interwoven" into Jewish religious writings and culture. [18] According to this view, early kabbalah was, in around the 10th century BCE, an open knowledge practiced by over a million people in ancient Israel.
The belief that Jesus is God, the Son of God, or a person of the Trinity, is incompatible with Jewish theology. Jews believe Jesus did not fulfill messianic prophecies that establish the criteria for the coming of the Messiah. [7] Judaism does not accept Jesus as a divine being, an intermediary between humans and God, a messiah, or holy. Belief ...
Divine providence is discussed by all of the major Jewish philosophers, but its extent and nature is a matter of dispute. [2] There are, broadly, two views, differing largely as to the frequency with which God intervenes in the natural order.
Divine reward and punishment is a central belief in Judaism, according to which God rewards the righteous and punishes sinners for their deeds. Such punishment may occur in this world (for example by receiving a bad harvest), or in the afterlife. [ 34 ]
It is common Jewish practice to restrict the use of the names of God to a liturgical context. In casual conversation some Jews, even when not speaking Hebrew, will call God HaShem (השם), which is Hebrew for 'the Name' (compare Leviticus 24:11 and Deuteronomy 28:58). When written, it is often abbreviated to ה׳.
The following are some examples of the word ruacḥ (in reference to God's "spirit") in the Hebrew scriptures: [6] Genesis 1:2: "a wind from God sweeping over the water" [7] 1 Samuel 16:13: "and the spirit of the L ORD gripped David from that day on." Psalm 143:10: "Let Your gracious spirit lead me on level ground."