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Hence, although the experience of God is like none other, the occasions for experiencing Him, for having a consciousness of Him, are manifold, even if we consider only those that call for Berakot.Whereas Jewish philosophers often debate whether God is immanent or transcendent, and whether people have free will or their lives are determined, Halakha is a system through which any Jew acts to bring God into the world.Kedushah, holiness, which is nothing else than the imitation of God, is concerned with daily conduct, with being gracious and merciful, with keeping oneself from defilement by idolatry, adultery, and the shedding of blood.The Birkat Ha-Mitzwot evokes the consciousness of holiness at a rabbinic rite, but the objects employed in the majority of these rites are non-holy and of general character, while the several holy objects are non-theurgic.Ethical monotheism is central in all sacred or normative texts of Judaism.However, monotheism has not always been followed in practice.Maimonides' principles were largely ignored over the next few centuries.Even so, all Jewish religious movements are, to a greater or lesser extent, based on the principles of the Hebrew Bible and various commentaries such as the Talmud and Midrash.
These commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is the substance of Judaism.
The ordinary, familiar, everyday things and occurrences we have, constitute occasions for the experience of God.
Such things as one's daily sustenance, the very day itself, are felt as manifestations of God's loving-kindness, calling for the Berakhot.
The Jewish Bible (Tanakh) records and repeatedly condemns the widespread worship of other gods in ancient Israel.
The most popular formulation is Maimonides' thirteen principles of faith, developed in the 12th century.