Jewish Thought: An Introduction by Oliver Leaman
By Oliver Leaman
This clean and modern advent to the Jewish religion, its philosophies and worldviews, explores debates that have preoccupied Jewish thinkers over the centuries and examines their carrying on with impact in modern Judaism. Written by Oliver Leaman, a number one determine within the box, the e-book surveys the critical controversies in Judaism, together with the protracted arguments in the faith itself. subject matters diversity from the kin among Judaism and different religions, equivalent to Islam and Christianity, to modern matters reminiscent of intercourse, gender and modernity. crucial issues reminiscent of authority and obedience, the kinfolk among Jewish and Greek inspiration, and the location and standing of the kingdom of Israel also are thought of. The debates are additional illustrated by means of connection with the Bible, as a profoundly sensible textual content in describing the lengthy interplay among the Jews, their ancestors and God, in addition to discussions approximately significant thinkers, and passages from the traditional texts: The Mishnah, Talmud and Midrash. Oliver Leaman’s full of life procedure and light-weight contact makes Jewish idea excellent examining for a person who desires to comprehend extra in regards to the Jewish religion and its outlook, earlier and current.
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Extra info for Jewish Thought: An Introduction
The result is that they do not think in line with the Christian ethos of love and universal ethics. Of course, it might be argued using Hegel’s categories that the Jews are precisely world historical in the sense that some of their ideas have become part and parcel of global civilization, and they have demonstrated the power of Jewish thought to transcend the restrictions of location so that their thought could become part of the world’s thinking. It was not only Hegel who professed such a view, but the peculiar status of the Jews in nineteenth century Europe had led to a number of thinkers, including Jews, to disparage the role of Jews in history.
Yet as Job points out time after time, our experience suggests that God does not punish the wicked and reward the virtuous in this world. The virtuous like Job suffer horribly on occasion, and the wicked die old and respected in their beds, surrounded by their children and possessions. God does not seem to interfere then, so why is he so excited by a ritual incorrectness, as in the case of Nadav and Avihu, or by a degree of impatience in the case of Moses? God’s treatment of people It might be thought that God has particularly high standards for certain people.
God does not seem to interfere then, so why is he so excited by a ritual incorrectness, as in the case of Nadav and Avihu, or by a degree of impatience in the case of Moses? God’s treatment of people It might be thought that God has particularly high standards for certain people. Moses of course was very close to God, he saw him face to face, and Nadav and Avihu were the sons of Aaron, the high priest. Indeed, this could be used as an explanation for the dire warnings that God makes to the people of Israel at the end of the Pentateuch, which refer to future events that in fact did take place.