Hermann Cohen's Religion of Reason, Out of the Sources of Judaism is widely taken to be the greatest work in Jewish philosophy and religious thought since Maimonides' Guide to the Perplexed. It is at once a Jewish book and a philosophical one: Jewish because it takes its material from the literary tradition that extends from the bible to the rabbis to the great medieval philosophers; philosophical because it studies that material in order to construct a worldview that is (...) rational in the broadest sense of the term. This edition reprints a 1972 introduction by Leo Strauss and includes an essay on the work by Steven Schwarzchild. A new introduction by Kenneth R. Seeskin situates Cohen's masterwork in the history of modern philosophical and religious thought. (shrink)

It examines the question whether current interpretation is correct in assuming that the thesis is primarily concerned with working out a synthesis between ...

_ Source: _Volume 25, Issue 2, pp 232 - 255 In Book III of _The Star of Redemption_, Franz Rosenzweig contrasts Judaism and Christianity: Judaism consists in the eternal passage of a people from creation to revelation; it suspends the divide between God’s presence and his worldly manifestation. For Rosenzweig, being Jewish means to be with God in the world. Christianity, however, defers salvation. While Judaism is with God in the world, Christianity retreats from God and the (...) world. Christianity therefore has no “immediacy.” How can both Judaism and Christianity then live in immediacy with God in the world? Seeking to overcome Rosenzweig’s dichotomy, I endeavor to think an immediate relationship with God in the world by turning to one of Rosenzweig’s “biggest names”: Hermann Cohen. Following Cohen, I take it that Judeo-Christian continuity begins before both religions. I wish to explore the passage from the origin to the prophetic that constitutes the idea of a “pure monotheism” in Cohen’s philosophy. (shrink)

Judaism, as a religion and a way of life, has guided millions of lives and profoundly influenced its younger sisters, Christianity and Islam, as well as contributing major themes and norms to the liberal and humanistic traditions of the West. Not all Jews are religious, and not all of Judaism is philosophical; but at its core Judaism rests on a complex of values and ideas that address the abiding concerns of philosophy and perennial questions about the meaning (...) and purpose of life, the nature of the universe, the roots and fruits of human responsibility, the character of justice, the worth of nature, and the dignity of persons. This book examines some of the central questions that such ideas raise, drawing on the ancient and more recent sources of Jewish thought, as viewed from a contemporary philosophical standpoint. (shrink)

Samuel Lebens takes the three principles of Jewish faith, as proposed by Rabbi Joseph Albo (1380-1444), in order to scrutinize and refine them with the toolkit of contemporary analytic philosophy. What could it mean for a perfect being to create a world from nothing? Could our world be anything more than a figment of God's imagination? What is the Torah? What does Judaism expect from a Messiah, and what would it mean for a world to be redeemed? These questions (...) are explored in conversation with a wide array of Jewish sources and with an eye towards diverse fields of contemporary research, such as cosmology, philosophical logic, the ontology of literature, and the metaphysics of time. The Principles of Judaism articulates the most fundamental axioms of Orthodox Judaism in the vernacular of contemporary philosophy. (shrink)

Explore how the principles of a global ethic can be found in Judaism and how they can provide the ethical norms for all religions to work together toward a more ...

Hermann Cohen (1842-1918), the author of Religion of Reason Out of the Sources of Judaism, is the pivotal figure of late nineteenth and early twentieth-century Jewish philosophy and theology. The Jewish thinkers influenced by him include Franz Rosenzweig, Martin Buber, Mordecai Kaplan, Joseph Soloveitchik, and Emmanuel Levinas. A thoroughgoing rationalist, Cohen was an opponent of mythology and mysticism, which he viewed as cheapening and corrupting religion. Cohen summoned Jews back to the truths of reason, the centrality of ethics, (...) the primacy of humanity in theology, and the moral law as the essence of religious life and thought. What is essential to Cohen is the notion that God can be discovered by the processes of reason itself. It is not necessary to "believe" in God. God can be known through the exercise of reason and the pursuit of the ethical life. In this important study, Rabbi Jehuda Melber presents a comprehensive reformulation, analysis, and interpretation of Cohen's philosophy of Judaism for the contemporary reader. Book jacket. (shrink)

_ Source: _Volume 25, Issue 1, pp 36 - 58 This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of the religious (...) anarchist. (shrink)

Is Judaism essentially a religion of laws and commandments? Or do its sources reflect significant attempts at addressing the individual's inner life, existential crises and spiritual experiences? Inner Religion in Jewish Sources offers a comprehensive exploration of inner life in the Jewish sources from the Bible to rabbinic literature, from Medieval Jewish philosophy to Kabbalistic writings and the Hasidic world, where it gained particularly potent expressions. Addressing the issue from the perspective of comparative religion, it seeks (...) to emphasize the commonality of processes of interiorization in various religious traditions, suggesting an innovative angle both in the study of religion and of religious thought. In doing so, it sheds new light on the inner aspect of Jewish religious life, which is all too often hidden behind the external and institutional aspects of the Jewish religion. (shrink)

More than three centuries after Baruch Spinoza's excommunication from the Jewish community of Amsterdam, his legacy remains contentious. Born in 1632, Spinoza is one of the most important thinkers of the Enlightenment and arguably the paradigm of the secular Jew, having left Orthodoxy without converting to another faith. One of the most provocative critiques of Spinoza comes from an unexpected source, the influential twentieth-century political philosopher, Leo Strauss. Though Strauss was not an Orthodox Jew, in a well-known essay that prefaced (...) his study of Spinoza, he critically examines modern philosophy's challenge to traditional religion. There he argues that while the Enlightenment had failed to decisively refute Orthodoxy, at the same time, Orthodoxy could only claim to believe its core tenets were true but could not claim to know they were true. Strauss leaves the question at an impasse; both the Enlightenment and Orthodoxy rest on axioms that neither side can fully prove or fully refute. Curiously, Strauss never asks Orthodox Jewish thinkers if his approach to defending Judaism against the claims of the Enlightenment is the same as theirs. This volume poses the question to a group of serious Orthodox Jewish thinkers in an attempt to find out if Orthodoxy has a better answer to the questions raised by Strauss than the one Strauss advanced on its behalf. The seventeen essays in this volume use a variety of approaches, drawing on traditional primary Jewish sources like Scripture, Talmud, and Midrash; medieval rationalists like Maimonides; Enlightenment-era Orthodox sources; Jewish mystical writings like Kabbalah and Chasidut; modern philosophical movements including postmodernism and analytic philosophy; and contemporary Jewish Bible interpretation. While the answers differ, what unites these essays is the willingness to take Strauss' question seriously and to provide "inside" answers, that is, answers given by Orthodox Jews. Much of modern thought tries to square the circle of how to live in a world without belief. The better question is whether it is possible to recover authentic religious belief in the modern world. This volume is an Orthodox Jewish attempt to answer that question, one that no serious person can approach with indifference. (shrink)

MacDonald argues that a suite of genetic and cultural adaptations among Jews constitutes a “group evolutionary strategy.” Their supposed genetic adaptations include, most notably, high intelligence, conscientiousness, and ethnocentrism. According to this thesis, several major intellectual and political movements, such as Boasian anthropology, Freudian psychoanalysis, and multiculturalism, were consciously or unconsciously designed by Jews to promote collectivism and group continuity among themselves in Israel and the diaspora and undermine the cohesion of gentile populations, thus increasing the competitive advantage of Jews (...) and weakening organized gentile resistance. By developing and promoting these movements, Jews supposedly played a necessary role in the ascendancy of liberalism and multiculturalism in the West. While not achieving widespread acceptance among evolutionary scientists, this theory has been enormously influential in the burgeoning political movement known as the “alt-right.” Examination of MacDonald’s argument suggests that he relies on systematically misrepresented sources and cherry-picked facts. It is argued here that the evidence favors what is termed the “default hypothesis”: Because of their above-average intelligence and concentration in influential urban areas, Jews in recent history have been overrepresented in all major intellectual and political movements, including conservative movements, that were not overtly anti-Semitic. (shrink)

Following on the heels of his critically acclaimed God of Abraham, Lenn E. Goodman here focuses on rights, their grounding in the deserts of beings, and the dignity of persons. In an incisive contemporary dialogue between reason and revelation, Goodman argues for ethical standards and public policies that respect human rights and support the preservation of all beings: animals, plants, econiches, species, habitats, and the monuments of nature and culture. Immersed in the Jewish and philosophical sources, Goodmans argument ranges (...) from the fetus in the womb to the modern nation state, from the problems of pornography and tobacco advertising to the rights of parents and children, individuals and communities, the powerful and powerless--the most ancient and the most immediate problems of human life and moral responsibility. Guided by the probing argumentation that Goodman lays out with distinctive, often poetic clarity, the reader will emerge enlightened and prepared to respond with intelligence and commitment to the sobering moral challenges of the coming century. This is a book for anyone concerned with law, ethics, and the human prospect. (shrink)

Salomon Munk (1803-1867) belonged to a group of German-Jewish scholars who pioneered the systematic study of Arabic, Judeo-Arabic and Islamic philosophy in Western Europe in the nineteenth century, as part of a movement that came to be known as the Science of Judaism. The Science of Judaism applied the tools of modern science (in particular philology) to the study of Judaism, seeking to shed light on its manifold aspects and historical contexts--an undertaking which eventually led to the (...) birth of Jewish studies as an academic discipline. Munk's ground-breaking studies of Arabic and Judeo-Arabic sources were to play a central role in this process, exerting a major influence on nineteenth century German and French Oriental studies as well as on modern philosophical historiography, and paving the way for the scientific study of the relationship between medieval Jewish, Islamic, and Christian thought. This book is an attempt to restore this extraordinary representative of German Jewry to the pantheon of the Science of Judaism, and in the process, to illustrate the fascinating origins of the academic field of Jewish and Islamic Studies. (shrink)

Questions of the history of the struggle against the Jewish national tradition were considered in many works of the Soviet authors of the 20-ies of the twentieth century. Among them, first of all, are those who studied various problems of the theory and practice of anti-religious propaganda in Soviet Ukraine, the history of the development of atheism. This is a monograph by Boris Zavadovsky "Moses or Darwin" and M. Sheynman "On Rabbis and Synagogues". In the late 20's and early 1930's, (...) collections entitled "Antireligiozer Lerwukh", "Komsomolisha Agada" appeared, in which issues of the history of Judaism were considered, its main sources, criticism of its main elements from the point of view of materialistic approaches was carried out. One of the main tasks formulated by the authors of these studies was the opposition of the Jewish tradition to the new communist ideology, the hegemony of which at that time was an important part of the realities of the sociopolitical life of Ukraine. (shrink)

This paper develops the traditional Jewish understanding of justice (tzedakah) and support for the needy, especially as related to the provision of medical care. After an examination of justice in the Hebrew Bible, the values and institutions of tzedakah in Rabbinic Judaism are explored, with a focus on legal codes and enforceable obligations. A standard of societal responsibility to provide for the basic needs of all, with a special obligation to save lives, emerges. A Jewish view of justice in (...) access to health care is developed on the basis of this general standard, as well as explicit discussion in legal sources. Society is responsible for the securing of access to all health care needed by any individual. Elucidation of this standard of need and corresponding societal obligations, and the significance of the Jewish model for the contemporary United States, are considered. (shrink)

It has already been noted that Jewish anti-Christian arguments, circulating clandestinely, were a notable inspiration of radical Enlightenment critiques of Christianity. Judaism itself, however, was simultaneously also a prime target of irreligious polemic, most prominently in the work of Voltaire. This paper explores the tension between these two strands of critique, through an examination of the highly ambiguous and unstable status of Judaism in the French clandestine philosophical literature of the early eighteenth century, which were an important source (...) for Voltaire. These texts highlight the intricate dynamics of fascination and hostility that characterized early Enlightenment attitudes towards Jewish difference. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Judaism and EnlightenmentHeidi Morrison RavvenAdam Sutcliffe. Judaism and Enlightenment. New York: Cambridge University Press, 2003. Pp. xv + 314. Cloth, $60.00.Adam Sutcliffe's detailed and wide-ranging historical study of the image of the Jews and of Judaism in the minds of Enlightenment thinkers very broadly conceived might better be [End Page 343] titled Enlightenment Myths of Jews and Judaism. Sutcliffe admirably captures the consistently mythic (...) portrayal of Jews and Judaism mostly offered as interpretations of the Hebrew Bible (Old Testament) rather than with reference to actual living or historical Jews. Although not explicitly acknowledged, what Sutcliffe offers the reader is a comprehensive catalogue of Enlightenment ideology or, better, theologizing about Judaism and the Jews. I say theologizing because the ubiquitous stark ambivalence toward the Jews that Sutcliffe argues Enlightenment thinkers to a person harbored, from the early Christian Hebraists and Kabbalists to the deists, to Voltaire and beyond the Enlightenment proper even to Freud (whom Sutcliffe not completely in jest regards as the last philosophe) echoes and reconfigures the quintessential Christian ambivalence toward Jews as both God's chosen and God's rejected. Christianity's need to legitimate the Hebrew Bible as the Old Testament stands in perpetual conflict with its need to de-legitimate the Jews as its rightful owners and heirs. Sutcliffe is utterly convincing that the Enlightenment conception of the Jews has irreducible mythic and conflictual aspects.The author's intended purpose, however, which is to convince the reader that Judaism and the Jews are the paradigmatic crux of the unassimilability of the mythic and particular by Enlightenment reason and hence to bring into question Enlightenment ideals themselves, is less convincing. Instead the data Sutcliffe amasses seem to point to the conclusion that Enlightenment thinkers were deeply imbued with mythic categories and ancient prejudices not easily sloughed off by mere protestations of rational autonomy and commitment to universal ideals.Sutcliffe's mistake is to grant to the Enlightenment thinkers their ground on both their self-valuation as exemplars of the deployment of universal reason or rational universalism and also their classification of Judaism as particularist mythos in opposition to just such reason. What Sutcliffe's carefully collected and exhaustively presented data suggest, instead, is that when it came to Judaism, the Enlightenment thinkers were neither rational nor universalist but instead culture bound and impassioned. The book's great strength is its admirable and exhaustive scholarly grasp of European Enlightenment works and its systematic presentation of the Jews in the imagination of these Enlighteners. Nevertheless, missing from this book is a scholarly understanding of Jewish sources both biblical and post-biblical and especially of Jewish philosophy. As a result, Judaism (and even the Hebrew Bible) signify to the author what Enlighteners mistakenly and prejudicially cast it as, namely, Europe's quintessential mythic particularism. But this caricature ignores the reality of rabbinic Judaism's profoundly rationalist tendencies and also the universalist aspirations and claims of the Jewish philosophic tradition whose deep roots go back to the Hellenistic era, let alone the universality of the Bible which is hardly less than that of Shakespeare. Hence Sutcliffe perpetuates a negative (and false) stereotype in the name of valorizing it. In this he is persuaded by a post-modernist agenda suggested, but not generally intrusive, throughout the book and made explicit at the end.Particularly jarring is Sutcliffe's inclusion of Spinoza in his catalogue of Enlightenment villifiers of Judaism as a form of unassimilable particularism and mythic primitivism. Spinoza instead clearly and repeatedly argues in the Tractatus Theologico-Politicus that biblical Judaism is exemplified par excellence by its universalist ethics and hence it is the Ancient Jewish Commonwealth that ought to serve as an exemplar for the Dutch republic and all modern polities, as Michael Rosenthal has admirably shown in several essays. Spinoza draws this conclusion from the deployment of what he explicitly develops as his scientific method of reading texts, a method he argues is the same as the scientific method of amassing the data of nature and systematizing it in order to let its explanatory categories emerge therefrom (Tractatus Theologico-Politicus, vii). The central result of using the scientific method on the Bible... (shrink)

Enoch from Antiquity to the Middle Ages, vol. 1: Sources from Judaism, Christianity, and Islam. By John C. Reeves and Annette Yoshiko Reed. New York: Oxford University Press, 2018. Pp. vii + 403. $150.

_National Jewish Book Award winner __ An internationally recognized scholar and theologian shares a Jewish mysticism for our times in this " humane, accessible " book (_Publishers Weekly_, Starred Review)__ “Green challenges traditional notions of God, Israel, and Torah, offering a radically new understanding and stimulating the reader to join him in a journey of discovery.”—Daniel Matt, Graduate Theological Union_ Judaism, one of the world’s great spiritual traditions, is not addressed to Jews alone. In this masterful book, winner of (...) the 2020 National Jewish Book Award in the Con­tem­po­rary Jew­ish Life and Practice category, Arthur Green calls out to seekers of all sorts, offering a universal response to the eternal human questions of who we are, why we exist, where we are going, and how to live. Drawing on over half a century as a Jewish seeker and teacher, he shows us a Judaism that cultivates the life of the spirit, that inspires an inward journey leading precisely toward self-transcendence, to an awareness of the universal Self in whose presence we exist. As a neo-hasidic seeker, he is both devotional and boldly questioning in his understanding of God and tradition. Engaging with the mystical sources, he translates the insights of the Hasidic masters into a new religious language accessible to all those eager to build an inner life and a human society that treasures the divine spark in each person and throughout Creation. (shrink)

This volume explores the early Jewish understanding of divine knowledge as divine presence, which is embodied in major biblical exemplars, such as Adam, Enoch, Jacob, and Moses. The study treats the concept of divine knowledge as the embodied divine presence in its full historical and interpretive complexity by tracing the theme through a broad variety of ancient Near Eastern and Jewish sources, including Mesopotamian traditions of cultic statues, creational narratives of the Hebrew Bible, and later Jewish mystical testimonies. Orlov (...) demonstrates that some biblical and pseudepigraphical accounts postulate that the theophany expresses the unique, corporeal nature of the deity that cannot be fully grasped or conveyed in some other non-corporeal symbolism, medium, or language. The divine presence requires another presence in order to be transmitted. To be communicated properly and in its full measure, the divine iconic knowledge must be "written" on a new living "body" which can hold the ineffable presence of God through a newly acquired ontology. Embodiment of Divine Knowledge in Early Judaism will provide an invaluable research to students and scholars in a wide range of areas within Jewish, Near Eastern, and Biblical Studies, as well as those studying religious elements of anthropology, philosophy, sociology, psychology, and gender studies. Through the study of Jewish mediatorial figures, this book also elucidates the roots of early Christological developments, making it attractive to Christian audiences. (shrink)

The topic of this book is 'creation'. It breaks down into discussions of two distinct, but interrelated, questions: what does the universe look like, and what is its origin? The opinions about creation considered by Norbert Samuelson come from the Hebrew scriptures, Greek philosophy, Jewish philosophy, and contemporary physics. His perspective is Jewish, liberal, and philosophical. It is 'Jewish' because the foundation of the discussion is biblical texts interpreted in the light of traditional rabbinic texts. It is 'philosophical' because the (...) subject matter is important in both past and present philosophical texts, and to Jewish philosophy in particular. Finally, it is 'liberal' because the authorities consulted include heterodox as well as orthodox Jewish sources. The ensuing discussion leads to original conclusions about a diversity of topics, including the limits of human reason and religious faith, and the relevance of scientific models to religious doctrine. (shrink)

Lenn E. Goodman is professor of philosophy and as the Andrew W. Mellon professor in the humanities at Vanderbilt University in Nashville, Tennessee. Trained in medieval Arabic and Hebrew philosophy and intellectual history, his prolific scholarship has covered the entire history of philosophy from antiquity to the present with a focus on medieval Jewish philosophy. A synthetic philosopher, Goodman has drawn on Jewish religious sources (e.g., Bible, Midrash, Mishnah, and Talmud) as well as philosophic sources (Jewish, Muslim, and (...) Christian), in an attempt to construct his own distinctive theory about the natural basis of morality and justice. Taking his cue from medieval Jewish philosophers such as Maimonides, Goodman offers a new theoretical framework for Jewish communal life that is attentive to contemporary philosophy and science. (shrink)

This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual (...) class='Hi'>sources that modern Judaism had neglected, while at the same time he enlarged Judaism's relevance beyond a historical community by turning to phenomenology as a rigorous science. Finally, I conclude with some reflections on the broader implications of this new science of Judaism for Jewish ethics and identity in a post-war period. (shrink)

Religious traditions can be sources of values and attitudes supporting the liberal polity in ways that political theorizing and conceptions of public reason often fail to recognize. moreover, religious traditions can give support through the ways reason is crucial to their self-understanding. one understanding of Judaism is examined as an example. Also, the particularism of traditions can encourage commitment to universally valid values and ideals. reason’s role in Judaism and other religious traditions makes possible constructive interaction between (...) those traditions and between religious and secular thought. exclusion of religiously grounded considerations from the discourse and deliberations of liberal polities can be counterproductively illiberal. (shrink)

Throughout history the image of the non-Jew in Judaism has profoundly influenced the way in which Jews interact with non-Jews. It has also shaped the understanding that Jews have of their own identity, as it determines just what distinguishes them from the non-Jews around them. A crucial element in this is the concept of Noahide law, understood by the ancient rabbis and subsequent Jewish thinkers as incumbent upon all humankind, unlike the full 613 divine commandments of the Torah, which (...) are incumbent on Jews alone. The approach adopted in this now classic study is to consider the history of the idea of Noahide law, and to show how the concept is relevant to practical discussions of the halakhah pertaining to non-Jews and to relations between Jews and non-Jews. The seven chapters that make up the first part of the study examine each of the Noahide laws in turn, with a view to showing their halakhic development in the rabbinic sources, in the codes, and in the responsa literature. The discussion draws primarily on classical texts by traditional commentators as they attempt to deal with living issues from the rabbinic world as equally vital concerns in their own time. The second part deals with the theory of Noahide law, concluding with a consideration of why it is an appropriate starting point for Jewish philosophy today. (shrink)

Simeon Solomon was a Pre-Raphaelite artist who navigated the modernity of VictorianEngland to create works revolving around explicitly Jewish themes; often creating overtly Jewish images, highly unusual among the generally explicitly Christian movement. This article will deal with how Solomon constructed and dealt with his own identity as a Gay, Jewish man in the modern, and heavily Christian environment of mid-nineteenth century Victorian London. Using contemporary approaches to historicism, observation, and spirituality, his works deal with the complexities of his identity (...) as Jewish and homosexual in a manner where neither was shameful, but rather, sources of inspiration. (shrink)

Comparative Religious Law provides for the first time a study of the regulatory instruments of Jewish, Christian and Muslim religious organisations in Britain in light of their historical religious laws. Norman Doe questions assumptions about the pervasiveness, character and scope of religious laws, from the view that they are not or should not be recognised by civil law, to the idea that there may be a fundamental incompatibility between religious and civil law. It proposes that religious laws pervade society, are (...) recognised by civil law, have both a religious and temporal character, and regulate wide areas of believers' lives. Subjects include sources of law, faith leaders, governance, worship and education, rites of passage, divorce and children, and religion-State relations. A Charter of 'the principles of religious law' common to all three Abrahamic faiths is proposed, to stimulate greater mutual understanding between religion and society and between the three faiths themselves. (shrink)

: Hagar and Ishmael have been portrayed in Jewish sources in an increasingly negative way, even before the rise of Islam. The culmination of that negative portrayal constitutes the story of the expulsion of mother and son as rendered by Pirke de rabbi Eliezer. This story in its basic pre-Islamic form, functioning as a midrash interpretation of the Bible relating Hagar’s expulsion and the twofold visit of Abraham to Ishmael, was to serve as the point of departure for Islamic (...) stories about Hagar. The first Islamic source for the story of Hagar, ʿAbd al-Razzāq, had already transformed the Jewish story into a highly positive account of Hagar as trusting in God and worthy of miracles. Simultaneously, this Islamic version harmonized the story with Qurʾānic statements about Abraham building the House, connected it to an utterance of Muhammad and buttressed the ritual of the Saʿy, the running between the two hills in Mecca, thereby refuting pagan associations as secondary deviations. As for Ishmael, he becomes associated with the pure Arabic tribe of the Jurhum. The story of the two wives of Ishmael, which serves in the Jewish version as a an exegesis of Gen 21:21 by adducing a derogatory statement on the Moabites and ending in a reconciliation between Abraham and Ishmael, is transformed into a foundation story of the Arabic offspring of Ishmael who marries into the Jurhum tribe. Whereas the Islamic stories, transmitted by al-Ţabarī and Bukharī, can be traced back two generations earlier than the latter, namely to ʿAbd al-Razzāq, his isnad in turn proves to be reliable up to Ibn Jubayr. Ibn Jubayr’s debate about different versions of the story took place around 700 C.E., an attribution that can be trusted, hence corroborating Harald Motzki’s overall but careful thesis about the reliability of the isnad. The integration of the Hagar story into the Qurʾānic story of Abraham building ‘the House’ together with Ishmael dates, at the latest, from 700 C.E. (shrink)

The purpose of this essay is to compare and contrast some salient, though not always clearly recognized and acknowledged, aspects of the ethical perception characterizing the Judaic and the ancient Greek civilizations. To allow a succint treatment, a topic of this range imposes selectivity which, in turn, involves a subjective judgement in making the choices of representative expressions of these vast cultures. While this limitation is readily admitted, our selections are not made from marginal or esoteric texts, but rely on (...) central and mainstream sources that are well known or easily accessible. (shrink)

First published in 1900, this book presents an overview of Jewish ethics and morality, drawing on various sources including the Bible and rabbinic literature. Szold and Lazarus explore key ethical concepts such as justice, love, and charity, and provide detailed discussions of Jewish law and its application to everyday life. This insightful and thought-provoking work remains a classic of Jewish philosophy. This work has been selected by scholars as being culturally important, and is part of the knowledge base of (...) civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This two-volume work provides a new understanding of Western subjectivity as theorized in the Augustinian Rule. A theopolitical synthesis of Antiquity, the Rule is a humble, yet extremely influential example of subjectivity production. In these volumes, Jodra argues that the Classical and Late-Ancient communitarian practices along the Mediterranean provide historical proof of a worldview in which the self and the other are not disjunctive components, but mutually inclusive forces. The Augustinian Rule is a culmination of this process and also the (...) beginning of something new: The paradigm of the monastic self as protagonist of the new, medieval worldview. Three main theoretical challenges leading to, and present in the Rule are tackled: What are the sources of our modern understanding of subjectivity? Can Ancient sources provide an alternative genealogy that resists the individualistic turn of Modernity? And can the commons be saved without suppressing individuality? Jodra seeks to prove that the synthesis-which is also an appropriation-of Greek and Judaic sources carried out by the first Christians allowed for two contrasting models of subjectivity, the self-less and the other-less, to 'take turns' to dominate our understanding of human nature. The Greek world provided the political dimension and the Jewish world established the key theological principles of a Mediterranean synthesis which took place in Rome. Coherently and progressively, Jodra emphasizes the theopolitical nature of our worldview even today, and claim that the subject of the primitive Church is its most visible incarnation. These volumes therefore restore the unity of the Hellenistic and Judaic world as found by the first Christians, proving that the self and the other are two essential pieces in the construction of our world. (shrink)

One of the central concepts in rabbinic Judaism is the notion of the Evil Inclination, which appears to be related to similar concepts in ancient Christianity and the wider late antique world. The precise origins and understanding of the idea, however, are unknown. This volume traces the development of this concept historically in Judaism and assesses its impact on emerging Christian thought concerning the origins of sin. The chapters, which cover a wide range of sources including the (...) Bible, the Ancient Versions, Qumran, Pseudepigrapha and Apocrypha, the Targums, and rabbinic and patristic literature, advance our understanding of the intellectual exchange between Jews and Christians in classical Antiquity, as well as the intercultural exchange between these communities and the societies in which they were situated. (shrink)

While historians have tended to accord the Celts a place of minor significance in comparison to the Romans, The Celts firmly aligns the Celtic peoples as the primary European precedent to the Greco-Roman hegemony, restoring this culture to its true importance in the development of European civilization. An expert in Celtic studies, Markale regards myth as a branch of history, and explores mythological material to reveal the culture that gave rise to it. The alternative historical vision that emerges is both (...) convincing and exciting. - One of the most comprehensive treatments of Celtic civilization ever written. - A cornerstone of Western civilization and the major source of its social, political, and literary values, Celtic civilization occupied the whole of Western Europe for more than a millennium. - Unlike the Middle Eastern forerunners of the Greco-Roman world, Celtic civilization is still alive today. (shrink)

This chapter examines the methodologies, new approaches, and challenges in the use of rabbinic literature to study the history of Judaism in late antiquity. It provides some examples that demonstrate some of the issues concerning the applicability of rabbinic literature to the study of Judaism in late-Roman Palestine. It concludes that rabbinic literature can serve as a historical source, especially when read indirectly and through the lens of well-defined theoretical frameworks, and when perceived as a rabbinic cultural product (...) that reflects delicate, sophisticated and hardly recoverable relationships between text and reality. (shrink)

What is at stake in the problem of theology? It is whether or not, out of a given body of authoritative writings, we may appeal to that –ism, that “Judaism”, that all of us assume forms the matrix for all the documents all together. That is to say, the issue of theology bears consequence because upon the result, in the end, rests the question of whether we may speak of a religion, or only of various documents that intersect here (...) and there. When we ask not merely for a compendium of what a given religion alleges, e.g. about God, the world, and the human person, but for a systematic and philosophical coherent formulation of convictions in a statement that is not only true but also harmonious and genuinely cogent, then our problem in answering the question at hand proves not so readily resolved. The source of confusion lies in the state of the written evidence of religion, Rabbinic Judaism, or the Judaism of the dual Torah, or Classical Judaism, or Normative Judaism, as people may prefer to call it. We do not know what is primary and generative, what is secondary and derivative. Hence we have theological statements but no clear system. But to maintain there is a theology of Rabbinic Judaism is to claim for the matter systemic, not merely random and notional, standing. (shrink)

This article's main purpose is to verify if, and to what extent, an attitude of religious tolerance stems from the essential pivots of Biblical and Rabbinic theology. After a careful perusal of the sources, Neusner comes to a negative conclusion: while classical Judaism provides open eschatological views, embracing all humanity in the acknowledgement of the One God at the end of days, it does not contain theological foundations for tolerating other religions in the here and now. It is (...) therefore evident that, in later epochs, Christianity and Islam represented a challenge to Jewish traditional patterns of thought. (shrink)

Introduction: in search of a Jewish renaissance -- Jewish philosophy: humanist roots of a contradiction in terms -- The prophetic-poetic dimension of philosophy: the ars poetica and Immanuel of Rome -- Leone Ebreo's concept of Jewish philosophy -- Conceptions of history: Azariah de Rossi -- Scientific thought and the exegetical mind, with an essay on the life and works of Rabbi Judah Loew -- Mathematical and biblical exegesis: Jewish sources of Athanasius Kircher's musical theory -- Creating geographical and political (...) utopias: the ten lost tribes and the east -- Ceremonial law: history of a philosophical-political concept -- The city and the ghetto: Simone Luzzatto and the development of Jewish political thought -- Body of conversion and immortality of the soul: Sara Copio Sullam, the 'Beautiful Jewess'. (shrink)

The book explores ancient interpretations and usages of the famous Delphic maxim “know yourself”. The primary emphasis is on Jewish, Christian and Greco-Roman sources from the first four centuries CE. The individual contributions examine both direct quotations of the maxim as well as more distant echoes. Most of the sources included in the book have never previously been studied in any detail with a view to their use and interpretation of the Delphic maxim. Thus, the book contributes significantly (...) to the origin and different interpretations of the maxim in antiquity as well as to its reception history in ancient philosophical and theological discourses. The chapters of the book are linked to each other by numerous cross-references which makes it possible to compare the different views of the maxim with each other. It also helps readers to notice relationships and trajectories within the material. The explorations of the relevant sources are also set in the context of ongoing debates about the shape and nature of ancient conceptions of self and self-knowledge. The book thus demonstrates the wide variety of philosophical and theological approaches in that the injunction to know oneself could be viewed and how these interpretations provide windows into ancient discourses about self and self-knowledge. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Demonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval IslamTamara AlbertiniDemonizing the Queen of Sheba: Boundaries of Gender and Culture in Postbiblical Judaism and Medieval Islam. By Jacob Lassner. Chicago: University of Chicago Press, 1993. Pp. xv + 281.Jacob Lassner gives a fascinating account of the fate of the Queen of Sheba in both Judaism and Islam. After a (...) careful review of postbiblical Jewish and medieval Islamic sources, the author examines the ways in which Islam appropriated the biblical story of the legendary meeting between the Queen of Sheba (the koranic Bilqis) and King Solomon, and also how Islamized narratives of that same meeting found their way back into Judaism. Following the transformation of the original biblical theme, the reader is led to discover a consensus rarely reached in the history of the two religious communities. It appears that both traditions ended up agreeing that the self-confident biblical Queen of Sheba posed a challenge to the natural, that is, male-dominated, order. Instead of focusing on the Queen's political astuteness, Judaism and Islam eventually viewed her as a subtle seductress and, hence, as (morally) inferior to Solomon. Sometimes the sexual cleverness of the female biblical figure is explained by inventing her a jinn (demon) for mother. Whatever outstanding qualities are left, these can then be imputed to the Queen's superhuman origin. Lassner concludes his book with a rich appendix including valuable Jewish and Islamic source materials in English translation.One wishes Lassner had been aware of the virulent debate kindled by Sheikh Ghazali's book on The Traditions of the Prophet (Beirut, 1990) when Lassner was gathering the materials for Demonizing the Queen of Sheba. Sheikh Ghazali, one of today's leading Muslim scholars, justified female political rule on the basis of a koranic verse referring to the Queen of Sheba: "Lo! I found a woman ruling over them, and she hath been given (abundance) of all things, and hers is a mighty throne" (XXVII.23). Today, Bilqis may go through yet a new metamorphosis and help shape modern Islamic feminism. [End Page 322]Copyright © 2001 University of Hawai'i Press... (shrink)

While Maimonides reread his sources to reconcile biblical and rabbinic texts with the demands of reason, Hermann Cohen, in his construction of a “religion of reason,” rereads Maimonides' rereadings of those very same texts. Maimonides' Judaism often bridges the sources toward Cohen's religion of reason by providing a philological anchor that nudges a term or verse now viewed through a more modern historical and evolutionary lens toward its ultimate reason-infused meaning. This paper will explore a hitherto neglected (...) feature of their oeuvres that unites Maimonides and Cohen as much as it distinguishes them: the “Jewishness” shared by both, as evident in the most Jewish of all exercises that suffuses both their works, biblical and midrashic exegesis. Their exegetical nets are systematically cast widely throughout the breadth of the Hebrew Bible, but more often than not they offer highly discrepant readings of the same passage or prooftext. Cohen's referencing of many of the same sources appeals to their Maimonidean rationalist refurbishment, but at the same time often places them in combative discourse in order to subvert and reorient Maimonides' exegesis. The notions of divine names, the “image” ( tselem ) of God, “nearness” to God, and divine “glory” ( kavod ) are closely examined to demonstrate this intertextual relationship between these two seminal Jewish thinkers. While Cohen may be misreading Maimonides' rereading of scripture, he remains a true hermeneutical disciple in his exegetical restructuring and realignment of scripture. Cohen's programmatic exegetical idealization of Maimonidean prooftexts to reconstruct a new Kantianized God forms a common ground of discourse with Maimonides that traverses seven centuries of a quintessential Jewish enterprise. (shrink)

La première source pour le présent article est le Traité de la Mishnah Pirqe Avot , qui contient des dires des sages qui florissaient entre le troisième siècle avant Jésus-Christ et le début du troisième siècle après. Ce sont eux qui fondèrent et donnèrent forme au Judaïsme rabbinique. En vue d'interpréter les dires et de présenter une vue plus large, on fait aussi référence à d'autres textes rabbiniques. Les pratiques prévalentes et les conditions de la relation entre maître et disciple (...) dans le judaïsme rabbinique sont en général conformes à ce que l'Evangile nous dit au sujet des rapports entre Jésus et ses disciples. L'article développe les aspects suivants: Maître et disciple, à la recherche l'un de l'autre; maître et disciple, le sérieux de l'engagement; maître et disciple, partageant la sagesse et la vie; Dieu comme le troisième partenaire dans la relation maître-disciple; maître et disciple, respect mutuel. (shrink)

This volume presents a penetrating interview and sixteen essays that explore key intersections of medieval religion and philosophy. With characteristic erudition and insight, Rémi_ _Brague focuses less on individual Christian, Jewish, and Muslim thinkers than on their relationships with one another. Their disparate philosophical worlds, Brague shows, were grounded in different models of revelation that engendered divergent interpretations of the ancient Greek sources they held in common. So, despite striking similarities in their solutions for the philosophical problems they all (...) faced, intellectuals in each theological tradition often viewed the others’ ideas with skepticism, if not disdain. Brague’s portrayal of this misunderstood age brings to life not only its philosophical and theological nuances, but also lessons for our own time. (shrink)

Two Jewish families, the Langs and the Ottenheimers, settled in the two separate parts of Suessen, District Goeppingen, in 1902. The Langs established a cattle business in Gross-Suessen, the Ottenheimers established a branch of their weaving business, headquartered in Goeppingen, in Klein-Suessen. Based primarily on archival sources, the study gives an insight into everyday rural Jewish life, persecution and deportation during the Holocaust, an American soldier's World War II experience, experiences of liberation from concentration camps, the reparations process and (...) life after 1945. (shrink)

Abraham Joshua Heschel and the Sources of Wonder is the first book to demonstrate how Heschel s political, intellectual, and spiritual commitments were embedded in his reading of Jewish tradition.".