Judaism: God — AQA A-Level Religious Studies

In Judaism, God is understood as the eternal, omnipotent, omniscient, and benevolent creator of the universe. This belief is foundational to Jewish theology and is expressed in the Shema prayer: 'Hear, O Israel: the Lord our God, the Lord is One' (Deuteronomy 6:4). The nature of God in Judaism is characterised by unity (monotheism), transcendence, and immanence. God is both beyond human comprehension yet actively involved in the world through covenant, revelation, and providence. Key attributes include justice (middat ha-din) and mercy (middat rachamim), which are central to understanding God's relationship with humanity.

For AQA A-Level Religious Studies, the topic 'Judaism: God' requires students to explore classical and modern Jewish perspectives on God's nature, including the problem of evil, free will, and the concept of tikkun olam (repairing the world). Students must engage with primary sources such as the Torah, Talmud, and writings of philosophers like Maimonides (Rambam) and modern thinkers like Rabbi Jonathan Sacks. Understanding God in Judaism also involves examining how beliefs shape Jewish practice, ethics, and identity. This topic is crucial for grasping the broader themes of covenant, revelation, and the purpose of human life within Judaism.

Mastery of this topic enables students to critically analyse theological debates, such as whether God's omniscience conflicts with human free will, and how Jewish responses to the Holocaust (Shoah) have redefined understandings of God's presence and power. By studying these ideas, students develop skills in evaluating religious arguments, interpreting sacred texts, and appreciating the diversity within Jewish thought, from Orthodox to Reform perspectives.

• →Shema and Monotheism: The declaration of God's unity (echad) is the central affirmation of Jewish faith, rejecting any division or plurality in God.
• →Attributes of God: God is described as omnipotent (all-powerful), omniscient (all-knowing), omnipresent (everywhere), and benevolent (good). These attributes are explored through the 13 Principles of Faith (Maimonides).
• →Covenant (Brit): God's relationship with Israel is based on a mutual agreement, exemplified in the covenants with Abraham and Moses at Sinai. This involves obligations (mitzvot) and promises.
• →The Problem of Evil: Jewish responses include free will defence (yetzer hara), the concept of suffering as a test (nissayon), and the idea of hiddenness (hester panim), especially post-Holocaust theology.
• →Tikkun Olam: The belief that humans are partners with God in repairing the world, reflecting God's justice and mercy through ethical action.

• God as one, eternal, omniscient, and omnipotent creator and controller of all things.
• Maimonides’ Thirteen Principles of the Faith regarding the nature of God.
• The personal God of the Bible and the interpretation of anthropomorphic and gender-based language (e.g., God as King and Father).
• Martin Buber’s theology of God as the 'Eternal Thou'.
• God known in and through personal human relationships.

• 💡Ensure you can explain the distinction between God as a transcendent creator and God as a personal presence in human life.
• 💡Be prepared to evaluate the challenges of using human language to describe a divine being.
• 💡Use the specific terminology provided in the specification (e.g., 'Eternal Thou') to demonstrate high-level understanding.
• 💡Use precise theological terminology: In essays, employ terms like 'omnipotent', 'omniscient', 'transcendent', 'immanent', 'covenant', and 'Shechinah'. This demonstrates depth of knowledge and engagement with scholarly language.
• 💡Integrate sources: Reference key texts (e.g., Torah, Talmud, Maimonides' Guide for the Perplexed) and modern thinkers (e.g., Eliezer Berkovits, Rabbi Sacks). For example, when discussing the problem of evil, cite Berkovits' 'Faith After the Holocaust'.
• 💡Evaluate different perspectives: AQA rewards critical analysis. Compare Orthodox and Reform views on God's nature, or discuss how the Holocaust challenged traditional beliefs. Show awareness of debates within Judaism, not just a single viewpoint.

• Confusing the different interpretations of anthropomorphic language in the Bible.
• Failing to link Buber's 'Eternal Thou' concept to the broader context of personal relationships.
• Overlooking the significance of Maimonides' principles in defining Jewish monotheism.
• Misconception: Judaism believes in a 'God of the Old Testament' who is angry and vengeful. Correction: Jewish tradition emphasises God's mercy (rachamim) alongside justice (din). The Hebrew Bible portrays God as compassionate, slow to anger, and abounding in love (Exodus 34:6).
• Misconception: The Jewish God is impersonal and distant. Correction: While God is transcendent, Judaism also stresses immanence—God is present in everyday life, prayer, and study. The Shechinah (divine presence) dwells among the people.
• Misconception: Jews believe in the same God as Christians and Muslims, so there are no differences. Correction: While all three are monotheistic, Judaism rejects the Christian Trinity and the Islamic concept of Tawhid (though similar) emphasises God's absolute oneness without any partners or incarnations.