A Short History of Jewish Ethics: Conduct and Character in by Alan L. Mittleman, Andy Paris

By Alan L. Mittleman, Andy Paris

A quick background of Jewish Ethics strains the improvement of Jewish ethical suggestions and moral mirrored image from its Biblical roots to the current day. Offers a fascinating and considerate account of Jewish ethics Brings jointly and discusses a wide diversity of old resources protecting millennia of writings and conversationsCombines present scholarship with unique insightsWritten by means of a massive across the world well-known pupil of Jewish philosophy and ethics

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As Jacob Milgrom puts it: The Priestly theology negates these premises. It posits the existence of the supreme God who contends neither with a higher realm nor with competing peers. The world of demons is abolished; there is no struggle with autonomous foes, because there are none. With the demise of the demons, only one creature remains with “demonic” power – the human being. Endowed with free will, human power is greater than any attributed to humans by pagan society. Not only can one defy God but, in Priestly imagery, one can drive God out of his sanctuary.

She laughs at the news, as at an absurdity, and then dissembles in fear, telling God, when He asks, that she did not laugh (and therefore doubt Him). ” But then God considers, in the subtle manner of biblical narrative, whether He ought to dissemble too, hiding from Abraham what He is considering with regard to the wicked cities of Sodom and Gomorrah. “Shall I hide from Abraham what I am about to do, since Abraham is about to become a great and populous nation and all the nations of the earth are to bless themselves by him?

Gen. 18:22b–23). “Standing” here refers to the behavior of a litigant, entering a lawsuit to plead for justice. Abraham makes bold to confront “the Judge of all the earth” to “deal justly” (v. 25). He both asserts his claim to speak in the name of a justice to which God too is accountable, and apologizes for his temerity, for he is but “dust and ashes” (v. 27). Abraham poses a basic moral question to God: “Will you sweep away the innocent along with the guilty? ” (vv. 23–24a). The concept of justice rests on the idea of desert.

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