Judaism: Beliefs and Teachings

What you'll learn

This guide covers the essential beliefs and teachings of Judaism required for the CIE IGCSE Religious Studies examination. You will explore the Jewish understanding of God's nature, the covenant relationship between God and the Jewish people, the role of the Messiah, and beliefs about life after death. These core theological concepts form the foundation of Jewish faith and practice.

Key terms and definitions

Monotheism — The belief in one God, central to Judaism as expressed in the Shema prayer.

Covenant — A binding agreement between God and the Jewish people, establishing mutual responsibilities and promises.

Messiah — The anointed one who Jews believe will bring about God's kingdom on earth; in Hebrew, Mashiach.

Shekhinah — The divine presence of God in the world, often described as God dwelling among his people.

Torah — The first five books of the Hebrew Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), containing God's law and teachings.

Pikuach Nefesh — The principle that preserving human life overrides almost all other religious considerations.

Mitzvot — The 613 commandments given by God to the Jewish people, providing guidance for all aspects of life.

Synagogue — The Jewish house of worship and community gathering, also called a shul or temple by some communities.

Core concepts

The nature of God

Judaism is fundamentally monotheistic, affirming belief in one God. This is proclaimed daily in the Shema, the central prayer of Judaism: "Hear, O Israel: The Lord our God, the Lord is One" (Deuteronomy 6:4).

Key attributes of God in Judaism:

• Omnipotent — God is all-powerful and created the universe. Genesis 1 describes God creating the world through speech alone.
• Omniscient — God is all-knowing and aware of all human actions and thoughts.
• Omnipresent — God is everywhere, though the Shekhinah represents God's special presence in particular places.
• Eternal — God has no beginning or end and exists beyond time.
• Transcendent — God is beyond and above the physical universe, wholly other than creation.
• Immanent — God is also involved in the world and accessible to humans through prayer and worship.
• Lawgiver — God gave the Torah and mitzvot to guide human behaviour.
• Judge — God judges human actions and will hold people accountable.

The tension between God's transcendence and immanence is important. While God is beyond human comprehension, Jewish teaching emphasises that God cares about creation and enters into relationship with humanity.

The Shekhinah helps explain how the infinite God can be present in finite spaces. The Talmud teaches that the Shekhinah rested in the Temple in Jerusalem, and after its destruction, the Shekhinah went into exile with the Jewish people. Some interpret Shekhinah as a feminine aspect of God's presence.

The covenant

The covenant is the special relationship between God and the Jewish people, based on mutual commitments. This relationship defines Jewish identity and purpose.

The covenant with Abraham (Genesis 12-17):

• God promised Abraham land (Canaan/Israel), descendants as numerous as the stars, and that through him all nations would be blessed
• Abraham promised loyalty to God and circumcised himself and his household as a sign of the covenant
• This established the Jewish people as God's chosen people with a special responsibility

The covenant at Mount Sinai (Exodus 19-24):

• God freed the Israelites from slavery in Egypt and brought them to Mount Sinai
• God gave Moses the Torah, including the Ten Commandments and the 613 mitzvot
• The people agreed to follow God's laws: "All that the Lord has spoken we will do"
• This covenant established the terms of the relationship — God would protect Israel, and Israel would obey God's laws

The chosen people:

Being chosen does not mean superiority but rather responsibility. Jews are chosen to:

• Follow the mitzvot and live according to Torah
• Be "a light unto the nations" (Isaiah 49:6), demonstrating ethical monotheism to the world
• Maintain the covenant relationship through worship, study and righteous living
• Pursue tikkun olam (repairing the world) through justice and compassion

The covenant is eternal and unconditional in its existence, though blessings within the covenant depend on faithfulness. Even when the Jewish people sin, the covenant relationship continues, though it may bring consequences.

The Messiah and messianic age

Jewish beliefs about the Messiah differ significantly from Christian understanding. The Messiah has not yet come and will be a human leader, not divine.

Traditional beliefs about the Messiah:

• A descendant of King David who will restore the Davidic monarchy
• A political and military leader who will gather Jews from exile and return them to Israel
• Will rebuild the Temple in Jerusalem
• Will bring world peace and end all war, suffering and injustice
• Will bring universal knowledge of God: "The earth shall be full of the knowledge of the Lord" (Isaiah 11:9)
• Will usher in an era when all nations worship the one God

The messianic age characteristics:

• Universal peace: "Nation shall not lift up sword against nation" (Isaiah 2:4)
• Perfect justice and righteousness
• Physical and spiritual perfection
• The dead will be resurrected (according to most traditions)
• The world will be transformed but will remain physical, not become a purely spiritual realm

Different Jewish perspectives:

Orthodox Judaism maintains traditional beliefs that a personal Messiah will come. Many pray daily for the Messiah's arrival and the restoration of the Temple.

Reform Judaism often reinterprets messianic belief as referring to a messianic age of peace and justice that humanity will gradually achieve, rather than a single messianic figure. Some Reform Jews see messianic references as metaphorical.

Why Jesus is not accepted as the Messiah:

• He did not fulfil the messianic prophecies — the Temple was not rebuilt, universal peace was not achieved, and Jews were not gathered from exile
• He died before accomplishing the messianic tasks
• Christianity's claim of Jesus' divinity contradicts Jewish monotheism
• The world has not been transformed in the ways prophesied

Life after death and resurrection

Jewish beliefs about life after death are less central to the faith than beliefs about how to live in this world. Judaism emphasises correct action and ethical living in the present rather than focusing on rewards or punishments after death.

Traditional teachings:

The Sheol or Gan Eden (Garden of Eden, similar to Paradise) and Gehinnom (often translated as Hell but more like purgatory) represent destinations after death in some Jewish texts.

Resurrection of the dead — Traditional belief holds that in the messianic age, the dead will be physically resurrected. This is affirmed in the second blessing of the Amidah prayer: "You revive the dead with great mercy." The prophet Daniel states: "Many of those who sleep in the dust of the earth shall awake" (Daniel 12:2).

The immortal soul — Many Jews believe the soul continues after bodily death. The soul may undergo purification in Gehinnom (usually seen as lasting no more than 12 months) before entering Gan Eden.

Olam Ha-Ba — This Hebrew term means "the world to come" and can refer to life after death, the messianic age, or both.

Different denominational views:

Orthodox Judaism generally affirms bodily resurrection as an article of faith, included in Maimonides' 13 Principles of Faith.

Reform Judaism typically emphasises the immortality of the soul rather than physical resurrection, which many Reform Jews view as metaphorical.

Conservative Judaism occupies a middle position, with diverse beliefs among its members.

Focus on this life:

Regardless of views on the afterlife, Judaism emphasises pikuach nefesh and the sanctity of life in this world. The principle is to focus on fulfilling the mitzvot and creating a just society now rather than being preoccupied with the hereafter.

Mourning practices such as sitting shiva (seven days of mourning) and saying Kaddish (a prayer praising God, recited by mourners) demonstrate respect for the dead while affirming life and God's justice.

The sanctity of life

The principle of pikuach nefesh (saving a life) demonstrates Judaism's absolute commitment to the sanctity of life. Nearly all Jewish laws can be broken to preserve human life.

Key principles:

• Human life is sacred because humans are created in God's image (Genesis 1:27): "In the image of God He created him"
• Only God gives and takes life; humans must preserve it
• Saving one life is considered equivalent to saving the entire world (Mishnah Sanhedrin 4:5)
• Almost all mitzvot may be broken to save a life — one may work on Shabbat, eat non-kosher food, or violate other commandments if necessary for pikuach nefesh

Applications:

Medical treatment on Shabbat is not only permitted but required if health is at risk. A pregnant woman whose life is endangered must receive treatment even if it risks the pregnancy.

Suicide is forbidden as it violates God's sovereignty over life. However, Judaism shows compassion for those who take their own lives, recognising mental illness and suffering.

The death penalty existed in biblical law but was made virtually impossible to implement by rabbinic safeguards, reflecting the value placed on life.

Ethical implications:

This principle influences Jewish medical ethics, environmental responsibility, and social justice work. The concept of tikkun olam (repairing the world) extends from the sanctity of life, calling Jews to pursue justice, feed the hungry, and protect the vulnerable.

Free will and moral responsibility

Judaism teaches that humans have free will — the ability to choose between good and evil. This makes moral responsibility possible and meaningful.

Biblical foundation:

In Deuteronomy 30:19, God tells the Israelites: "I have set before you life and death, blessing and curse. Therefore choose life." This emphasises human choice and its consequences.

Genesis 4:7 states: "Sin crouches at the door; its urge is toward you, yet you can rule over it." This shows humans have power over their inclinations.

The two inclinations:

Jewish teaching describes humans as having two inclinations:

• Yetzer ha-tov — the good inclination, driving people toward goodness
• Yetzer ha-ra — the evil inclination, tempting people toward selfishness and sin

The yetzer ha-ra is not entirely negative; it includes drives like ambition and desire that can be channelled positively. The challenge is to master these inclinations through following the mitzvot.

Repentance:

Because humans have free will, they can choose to sin, but they can also choose teshuvah (repentance/return). Repentance involves:

• Recognising and regretting the sin
• Confessing to God (private confession, not to a priest)
• Making restitution to anyone harmed
• Resolving not to repeat the sin

Yom Kippur, the Day of Atonement, is dedicated to repentance and seeking forgiveness from God.

The combination of free will and the possibility of repentance demonstrates God's justice and mercy working together.

Worked examples

Example 1: Part (a) question

Question: Describe Jewish beliefs about God's characteristics. [6 marks]

Mark scheme approach: This requires detailed knowledge demonstrated through multiple points with development. Award 1 mark per simple point, 2 marks for developed points.

Model answer:

Jews believe God is omnipotent, meaning all-powerful, as demonstrated in Genesis 1 where God creates the universe through speech alone. God is also omniscient, knowing all things including human thoughts and actions, which means God can judge fairly. Another key characteristic is that God is omnipresent, present everywhere, though the Shekhinah represents God's special presence in particular places like the ancient Temple. Jews emphasise God's transcendence — that God is beyond the physical universe and wholly other than creation — balanced with God's immanence, meaning God is involved in the world and accessible through prayer. God is eternal, having no beginning or end, existing beyond time itself. Finally, God is both lawgiver, having given the Torah and mitzvot, and judge, holding humans accountable for their actions.

This answer would score full marks (6/6) by providing six characteristics, each with development or explanation.

Example 2: Part (c) question

Question: "The most important Jewish belief is monotheism." Discuss this statement. Give your own opinion and show you have thought about other points of view. You must refer to Judaism in your answer. [12 marks]

Mark scheme approach: This requires argument, evaluation, and analysis. Top level answers (10-12 marks) show a coherent argument with detailed evidence, multiple perspectives, and reasoned personal conclusion.

Model answer:

Monotheism is central to Jewish identity and worship. The Shema, recited twice daily, proclaims "Hear O Israel, the Lord our God, the Lord is One," making the oneness of God the most fundamental declaration of Jewish faith. This belief distinguishes Judaism from the polytheistic religions surrounding ancient Israel and establishes the foundation for all other Jewish teachings. Without monotheism, concepts like covenant, revelation, and moral law would lack their ultimate authority. Historically, Jews have faced persecution rather than compromise this belief, demonstrating its supreme importance.

However, other beliefs might be considered equally or more important in different ways. The covenant relationship with God defines Jewish purpose and identity as the chosen people. Without the covenant, Jews would simply be monotheists like Muslims or some Christians, but the covenant makes them specifically Jewish with unique responsibilities. The mitzvot could also be seen as most important practically, as they govern daily Jewish life and provide concrete guidance for how to live. Furthermore, beliefs about the sanctity of life and pikuach nefesh have immediate ethical implications that affect how Jews act in the world today, making them arguably more relevant than abstract theological concepts.

In my view, while monotheism is foundational and essential, the covenant might be considered most important for Jewish identity specifically. Many people believe in one God, but the covenant relationship distinguishes the Jewish people and explains their mission in the world. Nevertheless, these beliefs are interconnected — monotheism makes sense of who the covenant is with, and the covenant explains why the mitzvot matter — so separating them into degrees of importance is somewhat artificial.

This answer would achieve Level 4 (10-12 marks) by presenting a clear argument for monotheism's importance, offering substantial counter-arguments, using religious knowledge accurately, and providing a reasoned personal conclusion.

Example 3: Part (b) question

Question: Explain Jewish beliefs about the Messiah. [8 marks]

Mark scheme approach: Requires developed explanation showing understanding through detail, examples or analysis. Level 4 (7-8 marks) requires excellent understanding with comprehensive explanation.

Model answer:

Jews believe the Messiah will be a human descendant of King David who will bring about God's kingdom on earth. Unlike Christian belief, Jews do not consider the Messiah to be divine or to have already arrived. The Messiah will be a political and military leader who will gather all Jews from exile and return them to Israel, where he will rebuild the Temple in Jerusalem that was destroyed in 70 CE.

The Messiah will usher in the messianic age, a time of universal peace when "nation shall not lift up sword against nation" as Isaiah prophesied. This age will be characterised by perfect justice, and the earth will be "full of the knowledge of the Lord" as all nations come to worship the one God. Orthodox Jews believe in a personal Messiah and pray daily for his coming, while many Reform Jews reinterpret this as a messianic age of peace that humanity will gradually achieve rather than a single person bringing it about.

Jews reject Jesus as the Messiah because he did not fulfil the messianic prophecies — the Temple was not rebuilt, universal peace was not achieved, and Jews were not gathered from exile. Additionally, Christian claims about Jesus' divinity contradict the fundamental Jewish belief in one, indivisible God.

This answer would score 7-8 marks by demonstrating excellent understanding through comprehensive explanation of who the Messiah is, what he will do, different Jewish perspectives, and why Jesus is rejected.

Common mistakes and how to avoid them

• Confusing Jewish and Christian beliefs about the Messiah. Remember: Jews believe the Messiah has not yet come, will be human not divine, and will accomplish specific political and spiritual tasks like rebuilding the Temple and bringing world peace. Don't write about Jesus as the Messiah in a question about Jewish beliefs.

• Treating all Jews as having identical beliefs. Acknowledge differences between Orthodox, Reform, and Conservative Judaism, particularly regarding resurrection, the Messiah, and interpretation of Torah. Use qualifiers like "Traditional Jewish belief" or "Orthodox Jews believe" where appropriate.

• Describing God in exclusively transcendent or exclusively immanent terms. Judaism emphasises both aspects — God is beyond the universe (transcendent) yet involved in it and accessible (immanent). The concept of Shekhinah helps bridge this apparent paradox.

• Misunderstanding "chosen people." This doesn't mean Jews consider themselves superior, but rather that they have been chosen for special responsibilities to follow the mitzvot and be "a light unto the nations." Always explain the responsibility aspect.

• Writing vaguely about "life after death." Be specific: mention resurrection of the dead, Gan Eden and Gehinnom, the soul's immortality, or Olam Ha-Ba depending on the question. Acknowledge that Judaism focuses more on this life than the afterlife.

• Failing to use Hebrew terms correctly. Learn key terms like mitzvot (plural; mitzvah is singular), Shema, Shekhinah, teshuvah, and pikuach nefesh. Using them correctly demonstrates knowledge, but always explain them as examiners may not assume you understand them.

Exam technique for "Judaism: Beliefs and Teachings"

• Command words matter: "Describe" requires factual detail without evaluation. "Explain" needs you to show understanding by giving reasons or showing how things relate. "Discuss" or "'To what extent..." requires evaluation, argument, and different viewpoints with a reasoned conclusion.

• Structure part (c) answers carefully: Begin with a clear argument supporting the statement, using detailed religious evidence. Then present counter-arguments ("However, some might argue..."), also with evidence. Conclude with your own reasoned opinion that engages with both perspectives. Aim for 3-4 developed paragraphs.

• Use evidence from sources: Reference biblical passages (Genesis, Exodus, Deuteronomy, Isaiah), prayers (Shema, Amidah, Kaddish), or Jewish texts (Talmud, Mishnah) to support points. You don't need exact quotations, but showing awareness of where beliefs come from demonstrates higher-level knowledge.

• Link beliefs to practices: Where appropriate, show how beliefs affect Jewish life — for example, how belief in pikuach nefesh affects medical decisions, or how covenant shapes daily observance of mitzvot. This demonstrates deeper understanding.

Quick revision summary

Judaism is fundamentally monotheistic, affirming one God who is omnipotent, omniscient, transcendent yet immanent through the Shekhinah. The covenant with Abraham and at Sinai establishes Jews as the chosen people with responsibility to follow the 613 mitzvot. Jews await the Messiah, a human descendant of David who will rebuild the Temple and bring the messianic age of universal peace and knowledge of God. Traditional Judaism affirms resurrection of the dead, though beliefs vary by denomination. The sanctity of life principle of pikuach nefesh reflects that humans are created in God's image, and free will enables moral responsibility and teshuvah (repentance).