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The biblical authors believed that the divine presence is encountered primarily within history.God’s presence is also experienced within the natural realm, but the more immediate or intimate disclosure occurs in human actions.In the 19th century, biblical scholars moved the decisive division back to the period of the Babylonian Exile and the restoration of the Jews to the kingdom of Judah (6th–5th century ); indeed, he attributed an important role in shaping the emergent religion to Persian imperialism.These theories, however, have been discarded by most scholars in the light of a more comprehensive knowledge of the ancient Middle East and the abandonment of a theory of gradual evolutionary development that was dominant at the beginning of the 20th century.Between creation and redemption lies the particularistic designation of the Jewish people as the locus of God’s activity in the world, as the people chosen by God to be “a kingdom of priests and a holy nation” (Exodus 19:6).This arrangement is designated a covenant and is structured by an elaborate and intricate law.

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In one form or another, messianism has permeated Jewish thinking and action throughout the ages, and it has strongly influenced the outlook of many secular-minded Jews ( eschatology).

In the second section the beliefs, practices, and culture of Judaism are discussed.

Bible reports contemporary events and activities for essentially religious reasons.

Judaism, monotheistic religion developed among the ancient Hebrews.

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Judaism is characterized by a belief in one transcendent God who revealed himself to Abraham, Moses, and the Hebrew prophets and by a religious life in accordance with Scriptures and rabbinic traditions.

Law embraces practically all domains of Jewish life, and it became the principle means by which Judaism was to bring about the reign of God on earth.