JPS has reissued Cohen and Mendes-Flohr’s vintage paintings, probably an important, finished anthology on hand on twentieth century Jewish concept. This impressive quantity provides a hundred and forty concise but authoritative essays by means of popular Jewish figures Eugene Borowitz, Emil Fackenheim, Blu Greenberg, Susannah Heschel, Jacob Neusner, Gershom Scholem, Adin Steinsaltz, and so forth. They outline and mirror upon such important principles as charity, selected humans, dying, kinfolk, love, fable, soreness, Torah, culture and extra. With entries from Aesthetics to Zionism, this e-book offers outstanding insights into either the Jewish event and the Judeo-Christian tradition.
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These sources are more difficult to differentiate in the subsequent books of the Torah, because after the revelation of the burning bush the name YI--IWH is used by E as well. For this reason, it is customary to speak of jE, thereby avoiding the problem of uncertain division. The differentiation between j and E in Genesis helps to explain such contradictions and repetitions as the two flights of Hagar (Gen. 16, 21:9-21); the two abductions of Sarah (Gen. 12: 10-20, 20); jacob's wealth, acquired by his own cunning on the one ~ hand (Gen.
Zar. 3b), shedding tears and squeezing his legs beneath the Throne of Glory (BT Ber. 59a), and so on. Now, in fact, for many rabbis anthropomorphism clearly did not pose a serious theological difficulty. Though they warned simple Jews not to interpret biblical anthropomorphisms literally' the rabbis' own sayings are far freer in anthropomorphizing than the Bible ever is-undoubtedly because, on the one hand, the rabbis knew that no one in their time actually believed that God was humanlike, and, on the other, they recognized that to describe God intimately they had no recourse but to use anthropomorphic language.
Hofrim) is one who denies the true conviction, arrived at after due study and consideration, that "the object is exactly as apprehended" (Guide 1, 50). Mai- 26 ATHEISM monides takes God's existence to be a demonstrable truth and thus the kofer is wrong in precisely the same way as someone who denies that the sum of the angles in a triangle is equal to two right angles. The very term kofer suggests that it is truth itself that is being denied. Actually, Maimonides carefully distinguishes between two kinds of denial.
20th Century Jewish Religious Thought