Thus, although there is an esoteric tradition in Judaism (Kabbalah), Rabbinic scholar Max Kadushin has characterized normative Judaism as “normal mysticism”, because it involves every-day personal experiences of God through ways or modes that are common to all Jews.
This is played out through the observance of the halakhot and given verbal expression in the Birkat Ha-Mizvot, the short blessings that are spoken every time a positive commandment is to be fulfilled.
Maimonides’ principles were largely ignored over the next few centuries.
Unlike other ancient Near Eastern gods, the Hebrew God is portrayed as unitary and solitary; consequently, the Hebrew God’s principal relationships are not with other gods, but with the world, and more specifically, with the people He created.
These commandments are but two of a large corpus of commandments and laws that constitute this covenant, which is the substance of Judaism.
Conservative and Reform Judaism are more liberal, with Conservative Judaism generally promoting a more “traditional” interpretation of Judaism’s requirements than Reform Judaism.
A typical Reform position is that Jewish law should be viewed as a set of general guidelines rather than as a set of restrictions and obligations whose observance is required of all Jews.