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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.About 43% of all Jews reside in Israel and another 43% reside in the United States and Canada, with most of the remainder living in Europe, and other minority groups spread throughout South America, Asia, Africa, and Australia.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.Everything that happens to a man evokes that experience, evil as well as good, for a Berakah is said also at evil tidings.
The ordinary, familiar, everyday things and occurrences we have, constitute occasions for the experience of God.
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.
And not only do ordinary things and occurrences bring with them the experience of God.
Historically, this assertion was challenged by various groups such as the Sadducees and Hellenistic Judaism during the Second Temple period; the Karaites and Sabbateans during the early and later medieval period; Today, the largest Jewish religious movements are Orthodox Judaism (Haredi Judaism and Modern Orthodox Judaism), Conservative Judaism and Reform Judaism.
Major sources of difference between these groups are their approaches to Jewish law, the authority of the Rabbinic tradition, and the significance of the State of Israel.