By Alan L. Mittleman, Andy Paris
A quick heritage of Jewish Ethics lines the improvement of Jewish ethical recommendations and moral mirrored image from its Biblical roots to the current day. Offers an enticing and considerate account of Jewish ethics Brings jointly and discusses a huge diversity of historic assets protecting millennia of writings and conversationsCombines present scholarship with unique insightsWritten by way of a tremendous the world over famous student of Jewish philosophy and ethics
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Additional resources for A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant
Ritual impurity, such as corpse defilement, is not sinful. But eventually the commission of grave sins such as murder (Num. 35:33–34), idolatry (Lev. 19:31; 20:1–3) or impermissible sexual acts (Lev. 34 The accumulated impurity of such acts will result in the expulsion of the people from the Land. The Land, as a holy place, must be separated from polluting–defiling forces. The Holiness code, Leviticus chapters 17–26, shows precisely this intermingling of the ritual and the ethical, the extension of the penumbra of the purity–impurity dichotomy, as well as the complexity of biblical concepts of holiness.
29 In Mesopotamian societies, impurity was thought to be occasioned by demons. Demonic activity, invasion, or possession rendered one impure. The Bible, whose texts reflect the ethicizing perspective of the Axial Age, virtually eliminates the role of demonic forces (as well as malevolent deities, Fate, or necessity – the other divine and meta-divine forces of the pagan world). 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.
Deserts cannot be apportioned in a selective way; it’s all or nothing at all with bodies politic. This should preempt God’s exaction of justice. indd 25 8/25/2011 4:35:45 PM 26 A Short History of Jewish Ethics not arguing that the innocent redeem the guilty; he is arguing rather that their presence complicates an otherwise just process of recompense. Abraham then famously pushes God to withhold punishment if there were to be as few as 10 innocent people in the city. The sordid story that follows, illustrating the inhospitality and rapine of the inhabitants (Genesis, chapter 19), justifies God in destroying Sodom and Gomorrah.
A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant by Alan L. Mittleman, Andy Paris