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Talmudic Tradition (2nd cd. New York, Jewish Theological Seminary of America, 1965) and Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism (Leiden: Brill, 1980), 73-97. Cf. Ephraim E. Urbach, "Ha-Masoret 'al Tomt ha-Sod bi-Tequfat ha-Tanna'im," in E.E. Urbach, R.J. Zwi Werblowsky, and Ch. Wirszubski

In: The Journal of Jewish Thought and Philosophy

the Hebrew Bible. Like toward the Jews in general, Simon's attitude toward the Karaites is ambivalent. On the one hand, their rejection of the Talmud seems close to Jesus's rejection of most rabbinical traditions which are, for him, additions to or perversions of the revealed text. In that sense, he

In: The Journal of Jewish Thought and Philosophy

grateful to Prof. Stroumsa who made a copy of his paper available to me. 4 Sid Leiman, The Canonization of the Hebrew Scripture: The Talmudic and Midrashic Evidence (New Haven, 1991), p. 127, differentiates between the notions of canonicity and of divine inspiration. See also W.W. Hallo, "Assyriol- ogy and

In: The Journal of Jewish Thought and Philosophy

epistemologies crystallizes in Levinas’s geopolitical Talmudic lectures, ten years later. In “Les Nations et la présence d’Israël,” he takes the new epistemological barbarism to the level of decolonial geopolitics. The lecture, an interpretation of Pesahim 118b written in 1986, distinguishes between two communi

In: The Journal of Jewish Thought and Philosophy

, concerning which his opinion was also negative, although less decidedly so. He noted that two explanations had been offered in the Talmud (Ta'anit 16a) for the practice of going to the cemetery during times of drought to pray for rain, one in order to suggest to God that "we are as the dead before Thee," and

In: The Journal of Jewish Thought and Philosophy

combines the talmudic account of Adam's three stages of penance, each lasting 130 years (BT, Eruv. 18b) with Pirkei de-Rabi Eliezer's eighth century account of Adam's penance in the river, where he stood for seven weeks "until his body became as porous as a sieve" (PRE 20.) The latter motif is found in the

In: The Journal of Jewish Thought and Philosophy

idea of holiness, but also with that of righteousness. Indeed, in the same 27 Compare R. Azriel's view that "Anyone performing a commandment has to feel the awe of the commandment upon him, as if he were crowned and embellished by the [divine] glory". See Commentary on the Talmudic Aggadot, ed. Isaiah

In: The Journal of Jewish Thought and Philosophy

an event worth the attention of Jews, Christians and Muslims. T he main point is concerns his understanding of God “from our view point”. Par ses lectures talmudiques, Levinas est connu comme interprète du Talmud dont il a fait découvrir la richesse intellectuelle, spi- rituelle et morale, en

In: The Journal of Jewish Thought and Philosophy

talmuds introduce the novel view that the financial cost of the child’s duty to his parents should be borne by the parents and not the child. That is, while the child must physically furnish the service (e.g., a meal), he need not provide, from his own means, the goods that he serves. 36 The Yerushalmi

In: The Journal of Jewish Thought and Philosophy

reader who is not attuned to Maimonides’ philo- sophical ethic may well presume that Maimonides is making the 198 don seeman 4 R. Joseph Rosen of Dvinsk, ¸ afnat Pa a anea ˙ ( Jerusalem, 1979), 4a. The Talmudic citation is from Qiddushin 43a, quoting II Samuel 11:11. 5 The Tosafists, however, dispute

In: The Journal of Jewish Thought and Philosophy