The Nature of God, Shekhinah and the Messiah
The Nature of the Almighty
The Edexcel spec uses the title ‘the Almighty’ as the formal name for God in Judaism. Jewish belief is centred on the absolute oneness of the Almighty — monotheism is foundational. The Almighty is One: not one of many gods, not a God with parts or persons, but the absolutely singular source and sustainer of all existence. This is stated in the Shema (Deuteronomy 6:4): “Hear, O Israel: the Lord our God, the Lord is one.”
Genesis 2 is the named source for several of the Almighty’s key characteristics:
Creator: The Almighty is the Creator of all existence, bringing the universe into being from nothing (creation ex nihilo). Genesis 2 describes the Almighty forming man from the dust of the ground and breathing life into him — humanity has a special, intimate relationship with the Creator. Jews today see creation as a gift requiring responsible stewardship.
Law-Giver: The Almighty is the source of all moral and religious law. The Torah (especially the Ten Commandments in Exodus 20) represents the Almighty’s revealed law. Living according to the Almighty’s law is not merely a religious duty but the means by which Jewish individuals and communities reflect the divine will in everyday life.
Judge: The Almighty holds all humanity accountable for their actions. Jewish theology teaches that the Almighty sees all deeds, knows all intentions, and will judge righteously. This belief in divine justice motivates ethical living — if the Almighty judges, then moral behaviour ultimately matters.
The four Edexcel-named characteristics of the Almighty: One (absolute monotheism — Shema, Deuteronomy 6:4), Creator (Genesis 2), Law-Giver (Torah, Exodus 20), Judge (holds all humanity accountable). These characteristics are tested in 3-mark and 4-mark questions.
The Shekhinah
Shekhinah means ‘divine dwelling’ — the presence of the Almighty among the Jewish people. The named anchor text is 2 Chronicles 7:1–3, which describes the Shekhinah descending as a cloud and filling the Temple when Solomon dedicated it: “When Solomon finished praying, fire came down from heaven and consumed the burnt offering… and the glory of the Lord filled the temple.” The priests could not enter because of the overwhelming divine presence.
The Shekhinah is both comforting and awesome. Jewish theology developed the concept to express how the transcendent, infinite Almighty can be encountered in human experience — in the Temple, in the synagogue, in the home, and wherever Jews gather to pray. For many Jews, the Shekhinah is also associated with the feminine aspect of the divine.
Orthodox Judaism maintains that the Shekhinah was uniquely present in the Temple and that its absence today (since the Temple’s destruction in 70 CE) is a mark of divine distance pending the Messianic age and the rebuilding of the Temple. The Shekhinah will return fully when the Messiah comes. Reform Judaism tends to understand the Shekhinah as God’s presence available in every genuine moment of prayer, community and ethical action — not waiting for a physical Temple. This makes the concept more immediately accessible but less tied to specific historical events.
The Messiah and the Messianic Age
Messiah comes from the Hebrew mashiach (‘anointed one’). In Judaism the Messiah is a future human king — not divine — from the lineage of King David who will redeem the Jewish people and bring a universal age of peace. The named anchor text is Jeremiah 23:5–8, which describes the Almighty promising to raise a righteous Branch from David’s line who will reign wisely and bring justice: “The days are coming… when I will raise up for David a righteous Branch, a King who will reign wisely and do what is just and right in the land.”
The messianic age will involve: the ingathering of exiled Jews to Israel; the rebuilding of the Temple in Jerusalem; universal recognition of the Almighty; the end of war and injustice. Jews believe the Messianic age has not yet arrived — the world still contains war, injustice and suffering.
Orthodox Jews believe in a personal Messiah — a specific future individual from David’s line — who will physically rebuild the Temple and redeem the Jewish people. Reform Jews tend to reinterpret this as the ‘messianic age’: a future era of universal justice brought about through human effort and moral progress, without necessarily involving a specific individual. Jeremiah 23:5–8 is the named source for messianic hope.
Both Orthodox and Reform Judaism place responsibility on the Jewish people to actively work toward the conditions of the messianic age. Tikkun olam (‘repair of the world’) is the Jewish ethical concept that every act of justice, charity, compassion and righteousness contributes to repairing the broken world and hastening the time of redemption. This means the messianic hope is not passive waiting but active ethical engagement. A 12-mark Evaluate answer on this topic should develop this active dimension alongside any divergence between Orthodox and Reform positions.