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Even if to restrict the problem to the most influential intellectual trends of the nineteenth and twentieth century, the matter remains complicated.Thus for instance, Joseph Soloveitchik's (associated with the Modern Orthodox movement) answer to modernity is constituted upon the identification of Judaism with following the halakha whereas its ultimate goal is to bring the holiness down to the world.The most popular formulation is Maimonides' thirteen principles of faith, developed in the 12th century.According to Maimonides, any Jew who rejects even one of these principles would be considered an apostate and a heretic.In Maimonides' time, his list of tenets was criticized by Hasdai Crescas and Joseph Albo.Albo and the Raavad argued that Maimonides' principles contained too many items that, while true, were not fundamentals of the faith.
Judaism also universally recognizes the Biblical Covenant between God and the Patriarch Abraham as well as the additional aspects of the Covenant revealed to Moses, who is considered Judaism's greatest prophet.
Such things as one's daily sustenance, the very day itself, are felt as manifestations of God's loving-kindness, calling for the Berakhot.
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.
Everything that happens to a man evokes that experience, evil as well as good, for a Berakah is said also at evil tidings.
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.