JPS has reissued Cohen and Mendes-Flohr’s vintage paintings, might be an important, finished anthology to be had on twentieth century Jewish concept. This amazing quantity offers one hundred 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, etc. They outline and mirror upon such principal principles as charity, selected humans, loss of life, family members, love, fantasy, discomfort, Torah, culture and extra. With entries from Aesthetics to Zionism, this booklet presents awesome insights into either the Jewish event and the Judeo-Christian tradition.


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BIBLIOGRAPHY joshua Bloch, On the Apocalyptic in judaism (1952). julius H. Greenstone, The Messiah Idea in jewish History (1948). joseph Klausner, The Messianic Idea in Israel (1955). Bernard McGinn, Visions of the End (1979). Gershom Scholem, The Messianic Idea in judaism (1971). Atheislll Gershon Weiler A theism is an intellectual position derivative of and parasitic upon theism. Its exponents hold that the thesis "God exists" is false. Thus the varieties of atheism largely correspond to the kinds of theism professed and these, significantly, include the varieties of religions.

Now, the truth of this assertion is neither entailed nor contradicted by all we know, and indeed, it can be made consistent with all we know. Yet most people would not say that they are agnostics with respect to the existence of the little green man, but rather would flatly deny ATHEISM 25 that there is any such thing, meaning thereby that they have not the slightest reason for holding that he exists. It is perfectly rational, and thus quite common, to take the same attitude toward the God of established religion and hold that there is no more reason for supposing that there exists, for example, a God under the description of an all-benevolent, all-powerful creator who takes a special interest in the behavior of the jews than there is for believing in the existence of any of the personages of classical mythology.

While this philosophical approach did not help readers to understand aggadah on its own terms, it nonetheless firmly established aggadah as the basic source for the reconstruction of rabbinic theology. As a theological source, midrash aggadah has posed two basic difficulties for its students. The first and more obvious one is the grossness of some aggadot when they are taken to be expressions of elevated spiritual or theological truths. The most famous examples of such problematic aggadot are the many anthropomorphic and anthropopathic descriptions of God that are found throughout rabbinic literature, passages that describe God wearing phylacteries (BT Ber.

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