JPS has reissued Cohen and Mendes-Flohr’s vintage paintings, probably crucial, accomplished anthology on hand on twentieth century Jewish suggestion. This striking quantity offers a hundred and forty concise but authoritative essays via well known Jewish figures Eugene Borowitz, Emil Fackenheim, Blu Greenberg, Susannah Heschel, Jacob Neusner, Gershom Scholem, Adin Steinsaltz, and so on. They outline and mirror upon such crucial principles as charity, selected humans, demise, kinfolk, love, fantasy, anguish, Torah, culture and extra. With entries from Aesthetics to Zionism, this booklet offers extraordinary insights into either the Jewish adventure and the Judeo-Christian tradition.
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Extra resources for 20th Century Jewish Religious Thought
Historically, the latter has frequently been viewed as serious, the former as frivolous. More recently, the terms of the comparison have been reversed, and halakhah now tends to be depicted as the heavy yoke of the law, as the prescriptive and binding side of Judaism, while aggadah is portrayed as free and imaginative, expressing the spiritual, ever-searching heart of religion. In fact, the line between halakhah and aggadah is often blurred. Aggadah frequently extolls and elucidates halakhic practice, while halakhah occasionally extends to matters of dogma (like the belief in resurrection).
The kofer just mentioned is kofer be'ikkar, since the existence of God is the ikkar, that is, the first principle "that all depends on it" (MT Yesodei haTorah 1: 6). The "all" includes the Torah. Yet Maimonides is chiefly concerned to denounce as kofrim not simply those who deny God's existence but also those who hold wrong views about God, for example, that God is not one in the sense he specifies, or that God is corporeal (Guide 1, 36). This makes very good sense, since" existence" as such is empty unless filled with content.
2:2). We have identified this concept in its classic rabbinic formulation. But, as this formula-accepting the kingdom of heaven-is e~pressed in terms of the parable quoted above, we must still ask: What reality is represented by the parable? How does one in fact come to recognize God's authority to command? What is the nature of this recognition, and what are its implications vis-a-vis the nature of religiOUS authority? When Maimonides comes to justify the order of the paragraphs of the AUTHORITY 31 Shema, he substitutes for the rabbinic phrase "accepting the kingdom of heaven" a phrase of his own that illuminates his interpretation of the rabbinic phrase: One recites the paragraph of Shema first because it has in it the unity of God and the love of him and his study which is the great principle upon which all is dependent.
20th Century Jewish Religious Thought