Rabbi Joseph Soloveitchik was not only one of the outstanding Talmudists and religious leaders of the 20th century, but also one of its most creative and seminal Jewish thinkers. This comprehensive study of Rabbi Soloveitchik's religious philosophy offers a broad perspective and balanced understanding of his work. By interpreting and analyzing both individual essays and overarching themes in an accessible and engaging manner, it uncovers the depth, majesty, and fascination of his thought.
Rabbi Joseph Soloveitchik was not only one of the outstanding Talmudists and religious leaders of the 20th century, but also one of its most creative and seminal Jewish thinkers. This comprehensive study of Rabbi Soloveitchik's religious philosophy offers a broad perspective and balanced understanding of his work. By interpreting and analyzing both individual essays and overarching themes in an accessible and engaging manner, it uncovers the depth, majesty, and fascination of his thought.
While it is true the Bible does relate important episodes in the history of the Jewish people, it is thought of as being much more than a history book. This is why many question the Bible’s rationale for including a book such as Numbers, one that seems to be little more than a history book. In comparison, Genesis as a history book makes sense. It tells of the creation of the heavens and earth and the foundational stories of the Jewish people. Even Exodus, which relates the departure of the Jewish people from Egypt, has many legal sections. This thus begs the question: what exactly is the Book of Numbers, and what role does it play in the overall narrative of the Bible? Presenting Numbers as the book of character development is the major guiding principle of the pedagogical approach set forth in this book for teaching Numbers. This approach can also be used for teaching Genesis. However, the characters in Genesis are portrayed as either “very good” or “evil.” Not so in Numbers, whose main personalities can and should be viewed in hues of grey, making it a very appropriate vehicle for teaching character development to high school students.
A Year with the Sages uniquely relates the Sages’ understanding of each Torah portion to everyday life. The importance of these teachings cannot be overstated. The Sages, who lived during the period from the fifth century BCE to the fifth century CE, considered themselves to have inherited the oral teachings God transmitted to Moses, along with the mandate to interpret them to each subsequent generation. Just as the Torah and the entire Hebrew Bible are the foundations of Judaism, the Sages’ teachings form the structures of Jewish belief and practice built on that foundation. Many of these teachings revolve around core concepts such as God’s justice, God’s love, Torah, Israel, humility, honesty, loving-kindness, reverence, prayer, and repentance. You are invited to spend a year with the inspiring ideas of the Sages through their reflections on the fifty-four weekly Torah portions and the eleven Jewish holidays. Quoting from the week’s Torah portion, Rabbi Reuven Hammer presents a Torah commentary, selections from the Sages that chronicle their process of interpreting the text, a commentary that elucidates these concepts and their consequences, and a personal reflection that illumines the Sages’ enduring wisdom for our era.
In Job's final concession to God, he uses a phrase generally translated from the Hebrew as, "Wherefore I abhor myself, and repent in dust and ashes" (afar va-eifer). A very small number of scholars see this translation as forced. While most translations have Job referring to himself with the words afar va-eifer, this small group of scholars does not believe the Hebrew to be so clear. They maintain that the phrase afar va-eifer could just as easily be translated as referring to God. In this translation of the text, Job is calling God "dust and ashes." Can Job truly be referring to God, not himself, as dust and ashes? How dare he? And if he did, what did this mean theologically? If this linguistic analysis is correct, how are we to understand not only the ending of the book, but also the entire story of Job? These are the questions From Job to the Shoah strives to answer. The conclusions it reaches have profound theological implications, especially in our modern era when the "dust and ashes" of the six million Jews murdered in the Holocaust still hang heavily above us.
The first edition of Yaron's Laws of Eshunna was published in 1969. The second revised edition is in many respects a new book. New material - from Tell Haddad, Ishcali, also from remote Elba - granted new insights. Increased attention was paid to comparison, especially with the Code of Hammurabi. Of continuing controversies, the discussion concerning muskenum, and concerning ÷imdat sarrim may be singled out. A reconsideration of the English translation has resulted in many often, minute changes.
How does one navigate living religiously in a secular world? Where life is governed not just by the laws of faith, but by the laws of the state as well, what does “doing the right thing” actually mean? When people think about the interplay between religious and secular law, certain meta-issues arise, such as, how does one weigh what is legal (which secular law demands) versus what is right (that is, the moral code which religion expects its followers to adhere to)? Such questions inevitably lead one to ponder the purpose of law as well as its underlying expectations. This book tackles such questions, from the perspective of a Jewish educator who has lived his life according to two distinct (and sometimes conflicting) legal systems: halakha (Jewish law) and the United States Code (U.S. legal code). With this as a starting point, Between the Laws of God and Man explores key core elements of Jewish and secular law to determine commonalities, divergences, and implications for each.
It would seem that we have taken on an impossible task in this book: trying to demonstrate to modern Americans, be they secular or religious, Jews or Christians, that the sacrificial rites found in Leviticus have any germaneness to their lives. After all, to the extent that any modern reader turns to the pages of Leviticus at all, the notion that they would be inspired by the text and pine for the restoration of animal sacrifices is ludicrous! However, Leviticus is more than laws of sacrifices. As we demonstrate, Leviticus sets forth a template for nation-building via large, regularly-scheduled communal gatherings intended to foster national unity and identity among the Jewish people.
The most memorable prayer of the Jewish New Year—what it means, why we sing it, and the secret of its magical appeal. Through a series of lively commentaries, over thirty contributors—men and women, scholars and rabbis, artists and poets, spanning three continents and all major Jewish denominations—examine Kol Nidre's theology, usage, and deeply personal impact. They trace the actual history of the prayer and attempts through the ages to emend it, downplay it and even do away with it—all in vain. They explore why Kol Nidre remains an annual liturgical highlight that is regularly attended even by Jews who disbelieve everything the prayer says. Prayers of Awe An exciting new series that examines the High Holy Day liturgy to enrich the praying experience of everyone—whether experienced worshipers or guests who encounter Jewish prayer for the very first time.
Enter the world of the Tzadikim of Izhbitz/Radzyn with Rabbi Reuven Boshnack. It is a world brimming with psychological meaning and philosophical depth. Unfortunately, their sefarim are written in a language of their own, making it difficult for a beginner to access them. Rabbi Boshnack's Pathways to the Heart has done a great service to those seeking their words by translating them, making them accessible and even including them in their original Lashon Hakodesh. Each teaching is accompanied by a practical lesson which emerges from the section, as well as citations to pursue the topic in greater depth.
What Does It Mean to Be "Chosen"? Why Did God Have to Choose? “To be chosen can have a range of meaning from the mundane to the holy, but in all cases it means to be singled out and preferred over others. In a deep sense that permeates much or most of Western culture, having been chosen communicates a sense of something that is extraordinary, is transcendent, and entitles a reward. What is assumed in this sense of the term is that God has done the choosing and the reward is something that is unequaled, for what could possibly equal divinely ordained eternal happiness?” —from the Introduction Religious people who define themselves as monotheists have often advanced the idea that their relationship with God is unique and superior to all others. Theirs supersedes those who came before, and is superior to those who have followed. This phenomenon tends to be expressed in terms not only of supersessionism, but also “chosenness,” or “election.” Who is most beloved by God? What expression of the divine will is the most perfect? Which relationship reflects God's ultimate demands or desire? In this fascinating examination of the religious phenomenon of chosenness, Reuven Firestone explores the idea of covenant, and the expressions of supersessionism as articulated through the scriptures of the three major monotheistic religions: Judaism, Christianity and Islam. He explores how and why the ongoing competition and friction between these religions came about, and offers thoughts about how to overcome it.
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