The Nature of God and the Shekhinah
God as One: The Foundation of Jewish Belief
At the heart of Judaism lies the declaration that God is absolutely, uniquely One. Every morning and evening, observant Jews recite the Shema — a single sentence that anchors the entire tradition: “Hear O Israel, the Lord our God, the Lord is One” (Deuteronomy 6:4). This is not simply a statement of arithmetic oneness but a declaration of God’s incomparable nature. There is nothing comparable to God; no partner, no rival, no image can capture the divine reality.
This belief in monotheism distinguishes Judaism from polytheistic religions and shapes every aspect of Jewish life and practice. Because God is One, all of creation flows from a single source of will, wisdom and moral law. Jewish thinkers throughout history have emphasised that God has no body and no physical form — any description of God using human terms (such as “God’s hand” or “God’s voice”) is understood as metaphor, not literal description.
The Shema (Deuteronomy 6:4) is recited twice daily by observant Jews and is the declaration of God’s absolute oneness. It is also traditionally said on the deathbed, making it both a daily affirmation and a final act of faith.
God as Creator
Jewish teaching holds that God is the Creator of all that exists. The opening words of the Torah — “In the beginning God created the heavens and the earth” (Genesis 1:1) — establish God’s role as the ultimate originator of the universe. Creation is not a distant, mechanical event; God is intimately involved in the world God has made. Jewish theology describes God as bringing the world into existence through divine speech: “And God said, let there be light, and there was light.”
The creation narrative in Genesis 1 also establishes human dignity. Because humanity is created in the image of God (tzelem Elohim), every human being possesses inherent worth and equality. This principle underpins many of Judaism’s ethical teachings, including the sanctity of human life and the duty to protect the vulnerable.
God as Law-Giver and Judge
Judaism understands God as the ultimate source of moral law. God is not merely a powerful force but a personal God who cares how human beings treat one another. The mitzvot (commandments) — 613 of them in the Torah — represent God’s will for human conduct. These cover every area of life: prayer, food, business dealings, care for the poor, treatment of animals, and the celebration of holy days.
Jewish teaching holds that God is also the Judge of all human actions. On Rosh Hashanah (the Jewish New Year), it is taught that God reviews the deeds of every person and writes their fate in the Book of Life. The ten days ending with Yom Kippur (the Day of Atonement) are a time of deep reflection, repentance and prayer for forgiveness. Yet this God of judgement is also understood as deeply merciful: Jewish liturgy emphasises that God is “slow to anger and abounding in loving kindness.”
Jewish theology holds two divine qualities in careful balance: tzedek (justice) and chesed (loving kindness). God demands moral accountability — wrongdoing has consequences — but God also extends compassion and offers forgiveness to those who repent sincerely. The High Holy Day liturgy (the prayers of Rosh Hashanah and Yom Kippur) is rich with both themes: God as King and Judge, and God as Father and Shepherd who does not wish anyone to be lost. This is not a contradiction but a complex portrait of a God who holds humanity to a high standard precisely because God loves humanity deeply.
The Shekhinah: The Divine Presence
One of the most distinctive and beautiful concepts in Jewish theology is the Shekhinah — the immanent presence or “indwelling” of God. The word comes from the Hebrew root meaning “to dwell.” While God is transcendent (beyond and above all creation), the Shekhinah expresses God’s nearness, the sense that God is present with and among the Jewish people.
In ancient times, the Shekhinah was associated with the Tabernacle in the desert and later with the Temple in Jerusalem. After the destruction of the Second Temple in 70 CE, Jewish thinkers taught that the Shekhinah went with the Jewish people into exile — God was not distant from those who suffered, but accompanied them. Today, the Shekhinah is described as present whenever Jews study Torah, engage in prayer, or perform acts of justice and charity.
Students sometimes confuse the Shekhinah with a separate divine being or a lesser manifestation of God. In Jewish teaching, this is not the case. The Shekhinah is not a separate entity but a way of describing how the one, indivisible God is experienced as present and near. Jewish monotheism remains absolute: there is one God, and the Shekhinah is one way of speaking about how that single God is experienced in the world and in human life. The Shema’s declaration — “the Lord is One” — is never compromised by the concept of the Shekhinah.
Maimonides and the Principles of Faith
The medieval Jewish philosopher Maimonides (also known as the Rambam) formulated Thirteen Principles of Faith that have become widely accepted across Jewish communities. The first five concern the nature of God: that God exists, that God is one, that God has no body, that God is eternal, and that God alone is worthy of worship. These principles are summarised in a hymn called the Yigdal, sung at many synagogue services to this day.
It is worth noting that while Maimonides’ principles are widely respected, they do not function in Judaism as a formal creed in the same way the Nicene Creed functions in Catholic Christianity. Orthodox Judaism tends to treat them with great weight; Reform and Liberal Jewish thinkers may engage with them more critically, emphasising that Judaism is primarily a way of life and action rather than a system of required doctrinal belief. This reflects the broader diversity within British Jewish communities today.
Jewish teaching describes God as: One (echad — the Shema); Creator (borei — author of all that exists, Genesis 1:1); Law-Giver and Judge (source of the 613 mitzvot; the moral examiner on Rosh Hashanah); Loving and Merciful (chesed and rachamim in the liturgy); and Present (the Shekhinah, God’s indwelling presence among the Jewish people).