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Soloveitchik, who was deeply influenced by Neo-Kantian ideals.

On the fringes of Orthodoxy, thinkers who were at least (and according to their critics, only) sociologically part of it, ventured toward radical models.

Various points – for example, Albo listed merely three fundamentals, and did not regard the Messiah as a key tenet – the exact formulation, and the status of disbelievers (whether mere errants or heretics who can no longer be considered part of the People Israel) were contested by many of Maimonides' contemporaries and later sages.

But in recent centuries, the 13 Principles became standard, and are considered binding and cardinal by Orthodox authorities in a virtually universal manner.

During the Middle Ages, two systems of thought competed for theological primacy, their advocates promoting them as explanatory foundations for observance of the Law.

One was the rationalist-philosophic school, which endeavored to present all commandments as serving higher moral and ethical purposes, while the other was the mystical tradition, exemplified in Kabbalah, which assigned each rite with a role in the hidden dimensions of reality.

This form of Judaism may be referred to as Haredi Judaism, or "Ultra-Orthodox Judaism".

According to the New Jersey Press Association, several media entities refrain from using the term "ultra-Orthodox", including the Religion Newswriters Association; JTA, the global Jewish news service; and the Star-Ledger, New Jersey's largest daily newspaper.

In the modern era, the prestige of both suffered severe blows, and "naive faith" became popular.

A definite and conclusive credo was never formulated in Judaism; the very question whether it contains any equivalent of dogma is a matter of intense scholarly controversy.

Some researchers attempted to argue that the importance of daily practice and punctilious adherence to Jewish Law (Halakha) relegated theoretical issues to an ancillary status.

Maimonides reserved one article for this tenet, oft mentioned in traditional sources, stating merely that God rewards and punishes without specification.

This issue has been subject to much debate and interpretation.

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For example, while Maimonides stated in his writings (and his explanation was very much controversial) that the Garden of Eden is a location on earth that will be recovered, the term Gehinnom ("Hell") referred to punishment in this world, and that only the soul of the righteous shall survive and delight in bliss.