By Alan L. Mittleman, Andy Paris
A quick background of Jewish Ethics lines the improvement of Jewish ethical ideas 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 large variety of old resources masking millennia of writings and conversationsCombines present scholarship with unique insightsWritten by way of a tremendous the world over famous pupil of Jewish philosophy and ethics
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Extra info for A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant
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.
For biblical monotheists, that is both appealing and problematic. The dialogue between Abraham and God in Genesis, chapter 18 raises some of the same questions that Plato much later addressed, albeit in a non-philosophical, narrative form. ” Abraham practices exemplary Near Eastern hospitality, hastening with his wife and servants to prepare a feast for them. (Later Jewish interpretation notes both the verbs indicating alacrity and the proximity of this pericope to the previous one in which Abraham was circumcised.
Vv. 23–24a). The concept of justice rests on the idea of desert. 23 To punish the wicked, on a suitable definition of wickedness, is just; to punish the innocent is unjust. Abraham does not need God to tell him this. This basic insight into the workings of desert is natural or rational. To know persons is to know their value; personhood is a valueladen fact about the world. What Abraham has yet to learn is how his natural cognition of the value of persons fares when it is enlarged to comprise a political body (the city).