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Moses appointed twelve emissaries to scout out the Holy Land and return with a report. The representative for the tribe of Ephraim was Moses’ primary disciple, Joshua. Until this time, the lad’s name was Oshua. But Moses added a letter to his name and called him Joshua.
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Home » The Jewish Faith

The Jewish Faith: G-d

Submitted by on November 6, 2005 – 5:01 amNo Comment | 2,563 views

Absolute

Jews believe in a single G-d. The very notion that there might be another deity is to the Jew, foreign and utter heresy.



The G-d that
Jews believe in is absolute in every way. Absolute in his unity,
absolute in his eternity, absolute in his capacity and absolute in his
infinity.




This absolute
G-d is omnipotent. We cannot conceive of any possibility of which he is
not capable. This Absolute G-d is Omni-present. There is not a single
moment in time nor a single dimension of space, which he does not
occupy.




This absolute
G-d is manifest in the most consummate way. There isn’t a single
occurrence in the history of the entire universe that he has not
ordained. There is not a single creature in the entire world, which he
does not actively and constantly infuse with life, vigor and vitality.




This absolute
G-d is abstract. There is not a single human mind that can understand
him. There is not a single theory that can ever do him justice. His
intellect, his capacity and his essence will forever remain beyond our
intellectual grasp.

Rationality

At this point I would like to digress and make the following remarks:



The G-d in which
we believe may perhaps defy human reason but is certainly not against
human reason. That is to say, despite the fact that there is not a single theory that
conclusively proves G-d’s existence (in the manner described above) there is also not a single theory
that disproves his existence.

 
In fact an argument can be made, and indeed has
been made, that it is more rational to suppose the existence of a
creator than to suppose that the world came about by chance.


To Cleave

The greatest
irony of all is that this abstract, transcendent and absolute G-d has
chartered a path for mankind to find him and to cleave to him. This
path is revealed to us through the Torah.




G-d has invested
his will and intellect into the Torah. When we study the Torah our very
minds connect to the divine intellect in Torah. When we read the
prayers our very lips connect with the divine words in Torah. When we
perform a Mitzvah our very action become vehicles for the divine will.




This connection
is not abstract, on the contrary it is very relevant and concrete. This
connection, in and of itself, is an oxymoron of the greatest magnitude.
G-d is infinite while mankind is finite and yet, through his will, we
connect.




We will never
understand how G-d, in his infinite powers, is able to achieve a unity
between us. We do however know that he constantly connects with us in a
way that defies our comprehension.




This connection
is the primary reason for following the Torah and its Commandments. We
talked about being a light to the nations. We talked about sanctifying
our own lives. However, above all, the main reason for studying the
Torah and observing its laws is because we understand the extent of our
limitations and deficiencies. We therefore strive to connect to the
ultimate of all perfection, which is G-d.