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The Reasons for the Commandments in Jewish Thought: From the Bible to the Renaissance (Reference Library of Jewish Intellectual History)

This vintage paintings by means of early-20th-century Jewish humanist and pupil Isaac Heinemann surveys the the most important stages of Jewish proposal touching on right behavior as codified within the commandments. Heinemann presents his personal systematic insights in regards to the highbrow, emotional, pedagogical, and pragmatic reasoning complicated by way of the key Jewish thinkers. This quantity covers Jewish thinkers from the Bible, rabbis and Hellenistic philosophers in the course of the center a while and the Renaissance, together with Saadiah, Halevi, Maimonides, Albo, and so on. Heinemann addresses such questions as: "What have been the Biblical, rabbinic, medieval, and sleek rationales provided for the commandments during Jewish thought?"

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Towards an knowing of the Esoteric motives .. .. .. .. .. .. .. .. .. .. .. Mitzvot that search to maintain racial purity .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Ibn Ezra’s universal reason with the Jewish Hellenists .. .. .. .. .. .. .. .. .. .. .. .. Ibn Ezra—Mystic of technological know-how .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. seventy six seventy six seventy seven seventy seven seventy eight seventy nine seventy nine eighty one eighty two eighty two eighty three eighty three bankruptcy 10 Abraham Ibn Daud .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. either the “rational” and “hortative” mitzvot are everlasting ..

It's regularly used as a mutual supplement to mitzvot sikhliyot (“rational commandments”) yet to name them “non-rational” will be subtly faulty, for notwithstanding the mitzvot sikhliyot are recognized via cause and the mitzvot shim’iyot are identified simply via having heard them from the divine command, it doesn't keep on with that the latter are non-rational, merely that they're no longer recognized to people via cause, yet they might rather well be rational of their personal correct besides. prior translations of mitzvot shim’iyot as “religious commandments” or “traditional commandments” don't get on the right experience of the notice, and result in confusion in convinced contexts, because the rational commandments additionally contain a few commandments of non secular value (such as warding off blasphemy and worshipping the real God), while all of the mitzvot—sikhliyot and shim’iyot alike—are integrated in the physique of culture.

The explanations for the mitzvah of the Sabbath .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Gersonides’ critique of Maimonides at the sacrifices .. .. .. .. .. .. .. .. .. .. .. .. the explanations for the Implements of the Sanctuary .. .. .. .. .. .. .. .. .. .. .. .. .. .. purposes for the Priesthood .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. a hundred and twenty a hundred and twenty 121 121 122 123 a hundred twenty five 126 bankruptcy thirteen Hasdai Crescas .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. safety of the Torah opposed to Christian assaults ..

Seventy six seventy six seventy seven seventy seven seventy eight seventy nine seventy nine eighty one eighty two eighty two eighty three eighty three bankruptcy 10 Abraham Ibn Daud .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. either the “rational” and “hortative” mitzvot are everlasting .. .. .. .. .. .. .. .. .. .. .. .. The mitzvot as acknowledgment of our gratitude .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. reading the 10 Commandments .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. rating the “hortative” mitzvot .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. In compliment of Abraham for now not second-guessing God .. ..

His old success is safe. He pioneered a fashion of figuring out the commandments that will carry nice risk, and what he was once missing, his scholars got here and accomplished. * Ibn Ezra, in his “short” observation to Exodus (Prague version, p. 80), writes that during Saadia’s view there are 3 cosmoi: the macrocosm (the universe), the “middle” cosmos (the Temple), and the person, who's the microcosm. on the way to illustrate this view, Saadia mentioned analogies (such because the analogy of the chook in heaven, the fowl-sacrifice within the Temple, and the wing-shaped configuration of the pair of lungs within the human physique) that undergo similarity to the analogies within the Midrash (such as Exodus Rabbah 33:4) or even extra so that you can these in Sefer Yetzirah, yet this isn't almost like the Hellenistic view that the Temple was once a logo of the cosmos.

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