Monotheism

The Centrality of Monotheism

At the heart of Judaism lies the belief in absolute monotheism—that there is only one God, indivisible and unique. This belief is the foundation of all Jewish theology and practice and distinguishes Judaism from the polytheistic religions of the ancient Near East. The Jewish understanding of God as One not only excludes the existence of other deities but also emphasises divine unity and coherence—God cannot be divided into parts, forms, or persons.

This central truth is proclaimed daily in the Shema, the most important declaration of Jewish faith:

“Hear, O Israel: the Lord our God, the Lord is One.” (Deuteronomy 6:4)

The Shema is recited morning and evening by observant Jews and affirms both the oneness and exclusivity of God’s authority. It is followed by the command to love God “with all your heart, soul, and might,” implying total devotion and loyalty. Likewise, the First Commandment—“You shall have no other gods before me” (Exodus 20:3)—reinforces the rejection of idolatry and any belief in divine plurality.

God as Creator and Sustainer

Jewish monotheism includes belief in God as Creator, as expressed in Genesis 1:1, “In the beginning, God created the heavens and the earth.” This underpins the idea that everything that exists derives from God’s will and continues to exist through divine sustenance. God is understood to be incorporeal, beyond gender, eternal, and wholly other—not confined by space or time.

God’s attributes are often described in terms of power (omnipotence), knowledge (omniscience), goodness (omnibenevolence), justice, and mercy. However, these qualities are understood analogically: they express aspects of divine action rather than define God’s essence. The Jewish tradition warns against anthropomorphism—projecting human qualities onto God.

Kavod and Shekinah: Experiencing the Divine Presence

Although God is transcendent, Jews also believe in the immanence of God—His presence within the world. This is expressed through two key theological ideas: Kavod and Shekinah.

Kavod, often translated as “glory,” refers to the manifest energy or majesty of God experienced in moments of divine revelation. For example, at Mount Sinai, “the glory of the Lord rested on Mount Sinai” (Exodus 24:16). Such manifestations evoke awe and reverence, reminding Jews of God’s nearness and power.

Shekinah, meaning “dwelling” or “settling,” refers to the indwelling presence of God in creation and among His people. The Shekinah was said to accompany the Israelites during the Exodus, guiding them as a pillar of cloud by day and a pillar of fire by night (Exodus 13:21). In later rabbinic thought, the Shekinah was believed to dwell in the Temple in Jerusalem, and in modern Jewish practice, it is said to rest wherever ten people (a minyan) gather in prayer. This is echoed in the Amidah blessing: “Blessed are You, Lord, who returns His presence to Zion.”

Thus, while God transcends creation, the Shekinah assures Jews that the divine presence is also intimately involved in human life.

Maimonides and the Nature of God

The medieval Jewish philosopher Maimonides (Rabbi Moses ben Maimon, 1138–1204) provided one of the most influential explanations of monotheism in his Thirteen Principles of Faith. He affirmed that God alone exists necessarily, is utterly one, and that there is no likeness to Him in creation.

Maimonides insisted on negative theology (via negativa)—that it is better to describe what God is not than what He is. Humans cannot grasp God’s essence, only His actions and effects in the world. Thus, we may say that God is not corporeal, not limited by space, not born, and does not die. Any positive descriptions of God—such as calling Him “merciful” or “just”—are merely human approximations, since “the Torah speaks in the language of man.”

For Maimonides, studying the Torah and observing the mitzvot are key ways of approaching an understanding of the divine, even if God’s true nature remains beyond comprehension.

Modern Interpretations: Orthodox and Reform Perspectives

Both Orthodox and Reform Judaism affirm belief in one God, but they differ in how this belief is understood and expressed.

• Orthodox Judaism emphasises the immutability and transcendence of God as revealed in the Torah. God is the same God who revealed Himself to Abraham, Moses, and the prophets. The Shema is understood literally as a statement of divine unity and exclusivity.

• Reform Judaism, while maintaining belief in one living God, interprets monotheism more flexibly. The Pittsburgh Platform (1885) affirmed:
  “We affirm the reality and oneness of God, who is the foundation of all existence.”
  Reform thought often stresses God’s moral unity—the idea that divine oneness is expressed through ethical harmony in creation and in human behaviour. Some Reform theologians also interpret Shekinah symbolically as a metaphor for divine immanence or moral awareness.

Conclusion

Monotheism is the cornerstone of Jewish faith and identity. It shapes the covenantal relationship between God and Israel, defines the ethical monotheism that underpins Jewish law and morality, and provides a framework for understanding both divine transcendence and immanence. Whether through the daily recitation of the Shema, the mystical contemplation of the Shekinah, or the philosophical reflections of Maimonides, the Jewish vision of one, indivisible, and eternal God remains the unifying foundation of the entire tradition.