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BACHYE’S “Guide to the Duties of the Heart” is the unique work that first linked the ethical science of the West with the emotional and spiritual morality of the East. It combines, in an artistic unity, elements drawn from the philosophy and contemplative mysticism of the Arabs, from Biblical and Rabbinic Judaism, and from Greek thought. By exhibiting the spiritual foundations of universal Ethics, and of the moral law of the Bible, in the light of pure reason, Bachye prepared the way for finding that common ground on which, wholly or in part, all the moral religions, and all the non religious systems of morality, are rooted. Therefore, although actually written in Spain, a land of the West, it forms a fitting opening volume for the “Wisdom of the East Series.” Only a small part of the original finds a place in the following pages; but I have in my translation—sometimes literal, now and again a summarised —endeavoured to give a selection of passages connected by the author’s central thought, and showing his line of argument and the aim and spirit of his work, instead of a mere collection of pithy sayings and isolated, beautiful, but disconnected reflections. This was the only way of doing justice to an author, some of whose reasonings are out of date, but the spirit of whose main contention is eternally valid; a teacher of virtue and duty, who did not attempt to inculcate this or that individual virtue, but aimed at the formation of character and conditions in which right conduct would be inevitable, so that details might well be left to take care of themselves. If the modern world owes its delight in physical beauty, and much of its sense of the true in Nature and in Art, to Greece; its ideal of goodness, and practically all the spiritual elements in our thought and feeling, our conception of holiness, and every moral characteristic of civilisation and of culture, have come to us from the Orient. For the form and system of Ethics we may be indebted to the few Hellenic thinkers whose sublime intellects raised them above the phenomenal world into a clear atmosphere of ideas, always suffused with the light of truth and justice; but all the permanent and vital contents of Ethics came, living and pulsating, with their vitalising possibilities, both into that atmosphere and into our life of to-day, with the glow of dawn from the East. Indeed, the two cardinal ideas essential to all present and future moral systems—the sanctity of human life as such, and the absolutely universal authority and validity of moral law and obligation—are entirely absent from even the writings of Plato, the greatest of the Greeks. These two are among the most definite colours that the prism of modern thought has enabled us to single out in our perception of the pure white light, from the sun of righteousness, that shone on Sinai. They are specially characteristic of the Hebrew moral teaching which the three great religions—Judaism, Christianity and Islamism—have spread throughout the world.
Coincidence can color our experiences in ways that cannot be predicted. When the ordinary becomes the extraordinary, it transforms commonplace happenings and gives them new signifi cance and wonder. For half a century, Rabbi David H. Chanofsky has witnessed these transformative miracles, and here, he shares some of his favorite memories and lessons. He shares tales from his years of fighting anti-Semitism in America and of his efforts to defend the rights of Jews everywhere. Through the prism of humor and pathos as they relate to Jewish life, his experiences seek to inspire thought, laughter, tears, and debate. Is there such a thing as conservative and reform Judaism? How does Judaism view intermarriage? Why do so many people feel alone in a crowded synagogue? Is there a solution? What happens when religion and politics intersect in Israel? Who are your Jewish superheroes? The rabbi's early experiences gave him a lifelong commitment to Jewish survival and a zealous love of the United States. Judaism is central to his insights, and he approaches these issues with strong, often controversial points of view that he hopes will challenge your perceptions.
Rabbi Abraham Isaac Kook was one of the outstanding rabbinic figures of the twentieth century. Chief Rabbi of Palestine until his death in 1935, he served as a reconciling force between many battling factions and separated ideologies in the early days of the Zionist movement. Rabbi Kook had a unique ability, through his warmth, compassion, and deep sense of humanness, to make harmony out of seemingly irreconcilable differences. One of the many remarkable things about Rabbi Kook was his close friendship with non-Orthodox communities, including young secular Zionist pioneers and struggling, idealistic kibbutz founders. His sense of Klal Yisrael (the fellowship of Jews) transcended ideological boundaries. The sainted teacher’s poetry and prayers are recited today in synagogues of all shades of opinion throughout America. A mystic, philosopher, and deeply religious spirit of the modern age, Rabbi Kook’s best known saying is “We must renew the old and sanctify the new.” This, in essence, sums up his approach to the creative melding of past, present, and future. Young and old alike will delight in this enthralling life of one who was scholarly and pious in unusual proportions, yet constantly active in the daily personal, social, and political problems of the first half of the twentieth century.
In short, I believe, a little bit of religion is a good thing whether or not you fully embrace the idea of God. I believe that Judaism should accept this approach and help its adherents translate their deep, inherent religious needs with the symbols and practices of our ancient tradition. Judaism understands that not only does it have to adapt as part of its cultural dance, but it also has to choose and to create in order to complete its mission: to help modern Jews, the children of Spinoza, and the disciples of Einstein, to stay on course, to see the poetry written into the cosmos, and to help one another on the road to contentment with kindness, with concern and with love. Every once in a while, somebody comes to me and says: “Rabbi, I’m so glad I’m Jewish.” “Rabbi, I’m lucky. I have what I need. I have what I want.” And I smile and count my blessings, too.
A path of daily living based on ten spiritual practices that have been used by Jews for centuries. MINYAN is an invaluable source of inspiration and insight not only for those large numbers who are returning to Judaism but for people of all faiths who are looking for a way to integrate spirituality into their daily lives.
An essential reference work for any thinking student of religion. Innovative and provocative, Evolving Halakhah affirms the system of traditional Jewish law, Halakhah, as a developing and moral structure, flexible enough to accommodate the changing realities of each generation. In this accessible analysis of Halakhah, Moshe Zemer issues a clarion call to follow the ancient and modern principles of evolving Halakhah, which demands ethical deeds, the discovery of holiness in the Commandments, a critical approach to the Tradition, and responsibility of the entire Community of Israel. These principles are viewed as the framework in which the other commandments are applied. To Jews who sometimes see no choices but those of fundamentalist rigidity on the one hand, or total rejection of tradition on the other, Zemer argues instead for awareness of the inherent flexibility of the halakhic system. Halakhah, he argues, has had many voices, and has changed to meet every generation’s needs. Equipped with this view, liberal Jews can reclaim their tradition from a conservative rabbinic establishment that all too often—especially in Israel—has seen the voice of strictness as more authentic than the voice of lovingkindness. The product of Zemer’s thirty-five years of work in the Israel Movement of Progressive Judaism, Evolving Halakhah includes chapters on matters ranging from personal status, especially marriage and conversion, through the “political” Halakhah of a response to the intifada. It shows that the traditional framework for understanding the Torah’s commandments can be the living heart of Jewish life for all Jews—including Reform, Reconstructionist, Conservative, and Modern Orthodox.
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