Orthodox Jewish View of Hashem (God) Before 200 BCE

Before 200 BCE, during the Second Temple period and earlier, the Jewish conception of Hashem (God) was deeply rooted in the Hebrew Bible (Tanakh) and the oral traditions that would later form the basis of rabbinic Judaism. While the term "Orthodox Judaism" is anachronistic for this period (as it emerged later to distinguish traditional Judaism from modern reform movements), the beliefs of the Jewish sages and priests of this era can be considered precursors to Orthodox Jewish theology. Here’s an overview of how Hashem was viewed:Monotheism: The Jewish people were staunchly monotheistic, viewing Hashem as the one, unique, and indivisible Creator of the universe. This is evident in texts like the Shema (Deuteronomy 6:4): "Hear, O Israel: The Lord our God, the Lord is One." Hashem was understood as transcendent, eternal, and omnipotent, distinct from all other deities worshiped in the ancient Near East.Covenantal Relationship: Hashem was seen as a personal God who entered into a covenant with the Jewish people, beginning with Abraham, reaffirmed through Moses at Sinai, and sustained through adherence to the Torah’s commandments (mitzvot). This relationship emphasized both God’s sovereignty and His intimate involvement with Israel.Transcendence and Immanence: God was both transcendent (beyond human comprehension, as in Isaiah 55:8-9, "My thoughts are not your thoughts") and immanent (present in history and responsive to prayer, as seen in the narratives of the Patriarchs and the Exodus).Moral and Just: Hashem was viewed as the ultimate source of morality, justice, and righteousness. Texts like Amos 5:24 ("Let justice roll down like waters") highlight God’s demand for ethical behavior and social justice.Anthropomorphic and Non-Physical: While biblical texts often use anthropomorphic language (e.g., God’s "hand" or "anger"), sages before 200 BCE likely interpreted these metaphorically, emphasizing God’s non-physical, spiritual nature, as physical depictions were forbidden (Exodus 20:4).Sovereign and Providential: God was seen as actively guiding history, rewarding the righteous and punishing the wicked, as reflected in the blessings and curses of Deuteronomy 28. This belief was central to the Deuteronomic theology prevalent in this period.Ineffable Name: The Tetragrammaton (YHVH) was considered the holiest name of God, pronounced only by the High Priest in the Temple on Yom Kippur. This reverence underscored God’s sanctity and unapproachable holiness.The Ten Most Treasured Divine Traits Held Dear by Jews Before 200 BCEWhile no single text from before 200 BCE explicitly lists ten divine traits, we can infer the most cherished attributes of Hashem based on the Torah, the Prophets, and the religious practices of the time. These traits reflect the theological priorities of the Jewish people as found in biblical texts and early traditions. Below are ten key divine traits that were likely most treasured, drawn from scripture and the cultural context:Unity (Echad): God’s oneness was paramount (Deuteronomy 6:4). This distinguished Jewish theology from polytheistic neighbors and was a core belief.Creator (Boreh): As the Creator of heaven and earth (Genesis 1:1), God’s power over all existence was a foundational belief, celebrated in creation narratives and psalms.Mercy (Rachum): God’s compassion, as seen in His forgiveness of Israel’s sins (e.g., Exodus 34:6-7, "The Lord, merciful and gracious"), was central to Jewish worship and hope.Justice (Tzedek): God’s commitment to righteousness and justice (Psalm 89:14, "Righteousness and justice are the foundation of Your throne") guided Israel’s ethical framework.Holiness (Kadosh): God’s absolute holiness (Isaiah 6:3, "Holy, holy, holy is the Lord of hosts") set Him apart, influencing practices like Temple purity laws.Faithfulness (Emunah): God’s steadfast loyalty to His covenant (Deuteronomy 7:9, "the faithful God who keeps His covenant") reassured Israel of His reliability.Omnipotence (Shaddai): God’s limitless power, often associated with the name El Shaddai (Genesis 17:1), underscored His ability to fulfill promises and protect Israel.Wisdom (Chochmah): God’s infinite wisdom, as seen in creation and the giving of the Torah (Proverbs 3:19), was revered as a guide for human life.Lovingkindness (Chesed): God’s steadfast love (Psalm 136, "His steadfast love endures forever") was celebrated in worship and seen in His care for Israel.Sovereignty (Melech): God as King of the universe (Psalm 93:1, "The Lord reigns") was a cherished attribute, affirming His authority over all nations and history.Notes on Sources and ContextSources: The primary sources for these views are the Torah (Pentateuch), the early Prophets (e.g., Joshua, Judges, Samuel, Kings), and the Psalms, which were likely compiled by 200 BCE. The oral traditions of the time, later recorded in the Mishnah and other rabbinic texts, also shaped these beliefs but were not yet written down.Historical Context: Before 200 BCE, Jewish theology was shaped by the Babylonian Exile (586–539 BCE), the return to Zion, and the Second Temple’s establishment. The influence of Persian and early Hellenistic cultures began to challenge Jewish thought, but monotheism and covenantal theology remained central.Limitations: No single text from this period explicitly lists ten divine traits. The above list is a synthesis based on biblical emphasis and the values reflected in Jewish practice, such as prayer, sacrifice, and Torah study.