This article is about contemporary theological god or nothing pdf. Judaism emphasize that God is a force or ideal.
No consensus has been reached by academics on the origins of monotheism in ancient Israel, but Yahweh “clearly came out of the world of the gods of the Ancient Near East. God, the Cause of all, is one. Rather, God is a unity unlike any other possible unity. God as interpenetrating the universe, which itself has been thought to be a manifestation of God’s existence. This has been described as a strand of Judaism which may seem at odds with Jewish commitments to strict monotheism, but Kabbalists have consistently emphasized that their traditions are strictly monotheistic. Any belief that an intermediary between humanity and God could be used, whether necessary or even optional, has traditionally been considered heretical.
God is the only one we may serve and praise. We may not act in this way toward anything beneath God, whether it be an angel, a star, or one of the elements. There are no intermediaries between us and God. Some rabbinic authorities disagreed with this view.
Machnisay Rachamim”, a request to the angels to intercede with God. Modern printed editions of the Selichot include this prayer. In the philosophy of Maimonides and other Jewish-rationalistic philosophers, there is little which can be predicated about the Godhead other than its existence, and even this can only be asserted equivocally. How then can a relation be represented between God and what is other than God when there is no notion comprising in any respect both of the two, inasmuch as existence is, in our opinion, affirmed of God, may God be exalted, and of what is other than God merely by way of absolute equivocation. There is, in truth, no relation in any respect between God and any of God’s creatures. The “knowability” of the Godhead in Kabbalistic thought is no better that what is conceived by rationalist thinkers.
Of God as God is in Godself—Ein Sof—nothing can be said at all, and no thought can reach there”. Ein Sof is a place to which forgetting and oblivion pertain. Because concerning all the sefirot, one can search out their reality from the depth of supernal wisdom. From there it is possible to understand one thing from another. God has the power to intervene in the world. Maimonides describes God in this fashion: “The foundation of all foundations and the pillar of wisdom is to know that there is a Primary Being who brought into being all existence. All the beings of the heavens, the earth, and what is between them came into existence only from the truth of His being.
Jewish philosophers held that God does not have complete foreknowledge of human acts. God knows the choices open to each individual but that God does not know the choices that an individual will make. God was not omniscient or omnipotent with respect to human action. Jews often describe God as omnipotent and see that idea as rooted in the Bible. Many modern Jewish theologians have argued that God is not omnipotent, however, and have found many biblical and classical sources to support this view.