By Arthur A. Cohen, Paul Mendes-Flohr
JPS is proud to reissue Cohen and Mendes-Flohr’s vintage paintings, might be crucial, accomplished anthology on hand on twentieth century Jewish notion. This striking quantity offers one hundred forty concise but authoritative essays through well known Jewish figures Eugene Borowitz, Emil Fackenheim, Blu Greenberg, Susannah Heschel, Jacob Neusner, Gershom Scholem, Adin Steinsaltz, etc. They outline and replicate upon such valuable principles as charity, selected humans, demise, kinfolk, love, delusion, ache, Torah, culture and extra. With entries from Aesthetics to Zionism, this publication presents outstanding insights into either the Jewish event and the Judeo-Christian culture.
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Extra resources for 20th Century Jewish Religious Thought
MT Mamrim 1:2). This authority derives from the Torah itself. The authority of Moses and the revelation at Sinai stand behind rabbinic authority. But on this point Maimonides is ambiguous: everyone who accepts (or believes in) the Torah is 30 AUTHORITY obligated to accept rabbinic authority. Only if this first acceptance is itself obligatory will the consequent acceptance of rabbinic authority be, strictly speaking, obligatory. For if the initial acceptance of Moses' Torah is a matter of choice, then so is the rabbinic authority that depends upon it.
This is a classic restatement of the famous assertion in Pirkei Avot (Ethics of the Fathers): Do not be as servants who serve the master in order to receive a reward; rather be as servants who serve the master not in order to receive a reward; and let the fear of heaven be upon you. (PirheiAvot 1:3). The Zohar seems to have understood the final words to mean "only then will the fear of heaven be upon you," for it goes on to make the radical claim that one who fears because of punishment ... the fear of God that is called the fear of the living God does not rest upon him.
Efraim Urbach, The Sages: Their Concepts and Beliefs (1975). Bible CriticislIl Moshe Weinfeld C ritical questions concerning the composition of biblical literary creations, and especially the Pentateuch, were raised as early as medieval times. Joseph Ibn Kaspi, the fourteenth-century Proven~al Jewish philosopher and exegete, paid special attention to the differentiation of divine names in the Torah: Tetragrammaton on the one hand and Elohim (God) on the other. It is true that Ibn Kaspi never entertained the idea that because of the interchange of divine names there might be two sources represented in the Pentateuch.
20th Century Jewish Religious Thought by Arthur A. Cohen, Paul Mendes-Flohr