Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.001.0001
- Subject:
- Religion, Judaism
This book analyzes the history of the interpretation of the book of Job by medieval Jewish exegetes. The scholarship on medieval Jewish thought has focused largely on the systematic philosophical ...
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This book analyzes the history of the interpretation of the book of Job by medieval Jewish exegetes. The scholarship on medieval Jewish thought has focused largely on the systematic philosophical aspects of this literature. The author, however, is concerned with exegesis qua exegesis. He offers a close examination of commentaries on Job written by six major thinkers: Saadiah Gaon (882-942, Egypt and Babylon), Moses Maimonides (1138-1204, Spain and Egypt), Samuel ibn Tibbon (1160-1230, Provence), Zerahiah Hen (13th Century, Barcelona and Rome), Levi Gersonides (1288-1344, Provence), and Simeon ben Zeham Duran (1361-1444, Majorca and Algiers). Saadiah and Maimonides wrote in Arabic, the other four in Hebrew. The author looks at the relationship between the commentaries and their antecedent sources as well as their relationship to the broader context of medieval Jewish thought. He also provides an overview of the questions the commentators confronted about the historicity, national origin, and “Jewishness” of the text. He argues that the commentaries on Job are linked in a coherent and evolving tradition of interpretation and he identifies various views of providence as the central concern of them all.Less
This book analyzes the history of the interpretation of the book of Job by medieval Jewish exegetes. The scholarship on medieval Jewish thought has focused largely on the systematic philosophical aspects of this literature. The author, however, is concerned with exegesis qua exegesis. He offers a close examination of commentaries on Job written by six major thinkers: Saadiah Gaon (882-942, Egypt and Babylon), Moses Maimonides (1138-1204, Spain and Egypt), Samuel ibn Tibbon (1160-1230, Provence), Zerahiah Hen (13th Century, Barcelona and Rome), Levi Gersonides (1288-1344, Provence), and Simeon ben Zeham Duran (1361-1444, Majorca and Algiers). Saadiah and Maimonides wrote in Arabic, the other four in Hebrew. The author looks at the relationship between the commentaries and their antecedent sources as well as their relationship to the broader context of medieval Jewish thought. He also provides an overview of the questions the commentators confronted about the historicity, national origin, and “Jewishness” of the text. He argues that the commentaries on Job are linked in a coherent and evolving tradition of interpretation and he identifies various views of providence as the central concern of them all.
Daniel Rynhold
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780199274864
- eISBN:
- 9780191602450
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019927486X.001.0001
- Subject:
- Religion, Philosophy of Religion
Judaism is a religion that historically has emphasized the importance of a set of practical commandments, and in the history of Jewish philosophy various attempts have been made to rationalize or ...
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Judaism is a religion that historically has emphasized the importance of a set of practical commandments, and in the history of Jewish philosophy various attempts have been made to rationalize or justify these commandments. In this book, Daniel Rynhold attempts to formulate a general model for the justification of practices out of a critical analysis of approaches taken to the issue of ta’amei ha-mitzvot (the rationalization of the commandments) within Jewish philosophy.Bringing a modern analytical framework to bear on the methods of the medieval philosopher Moses Maimonides and the contemporary thinker Joseph Soloveitchik, Rynhold argues that despite being put forward as opposing approaches, their views on ta’amei ha-mitzvot share a central methodological presumption—the Priority of Theory (PoT). Rynhold’s critique of this method, based primarily on developing an argument from uncodifiability is followed by the development of his own original method of justifying practices that he terms the Priority of Practice (PoP). Rynhold’s innovative approach, based on an analysis of the concept of faith as presented in certain central strands of the Jewish tradition emphasizes the limits of propositional methods for justifying practices in general and the need for a more pragmatic line in which practices are justified practically rather than by reference to theories and principles. Whilst much work in Jewish philosophy is more historical than conceptual, Rynhold’s attempt to bring together Jewish and general philosophy yields a work that illustrates how Jewish philosophy can be of more than historical interest and make a genuine contribution to current philosophical debate.Less
Judaism is a religion that historically has emphasized the importance of a set of practical commandments, and in the history of Jewish philosophy various attempts have been made to rationalize or justify these commandments. In this book, Daniel Rynhold attempts to formulate a general model for the justification of practices out of a critical analysis of approaches taken to the issue of ta’amei ha-mitzvot (the rationalization of the commandments) within Jewish philosophy.
Bringing a modern analytical framework to bear on the methods of the medieval philosopher Moses Maimonides and the contemporary thinker Joseph Soloveitchik, Rynhold argues that despite being put forward as opposing approaches, their views on ta’amei ha-mitzvot share a central methodological presumption—the Priority of Theory (PoT). Rynhold’s critique of this method, based primarily on developing an argument from uncodifiability is followed by the development of his own original method of justifying practices that he terms the Priority of Practice (PoP). Rynhold’s innovative approach, based on an analysis of the concept of faith as presented in certain central strands of the Jewish tradition emphasizes the limits of propositional methods for justifying practices in general and the need for a more pragmatic line in which practices are justified practically rather than by reference to theories and principles. Whilst much work in Jewish philosophy is more historical than conceptual, Rynhold’s attempt to bring together Jewish and general philosophy yields a work that illustrates how Jewish philosophy can be of more than historical interest and make a genuine contribution to current philosophical debate.
Daniel Davies
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199768738
- eISBN:
- 9780199918980
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199768738.001.0001
- Subject:
- Religion, Judaism
Maimonides' Guide for the Perplexed is one of the most discussed books in Jewish history. Since its appearance, many readers have advocated an “esoteric” reading of the Guide, professing to find a ...
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Maimonides' Guide for the Perplexed is one of the most discussed books in Jewish history. Since its appearance, many readers have advocated an “esoteric” reading of the Guide, professing to find a hidden message in Maimonides' metaphysical beliefs. Through close readings of the Guide, this book addresses the major debates surrounding its secret doctrine. It argues that perceived contradictions in Maimonides' accounts of creation and divine attributes can be squared by paying attention to the various ways in which he presents his arguments. Furthermore, by employing philosophical rigor, it shows how a coherent theological view can emerge from the many layers of the Guide. But Maimonides' clear declaration that certain matters must be hidden from the masses cannot be ignored, and the kind of inconsistency that is peculiar to the Guide requires another explanation. It is found in the purpose Maimonides assigns to the Guide: scriptural exegesis. Ezekiel's account of the chariot, treated in one of the most laconic sections of the Guide, is the subject of the final chapters. By connecting the vision with currents in the wider Islamic world, the book shows how Maimonides devises a new method of presentation in order to imitate scripture's multilayered manner of communication. He updates what he takes to be the correct interpretation of scripture by writing it in a work appropriate for his own time, and to do so he has to keep the Torah's most hidden secrets.Less
Maimonides' Guide for the Perplexed is one of the most discussed books in Jewish history. Since its appearance, many readers have advocated an “esoteric” reading of the Guide, professing to find a hidden message in Maimonides' metaphysical beliefs. Through close readings of the Guide, this book addresses the major debates surrounding its secret doctrine. It argues that perceived contradictions in Maimonides' accounts of creation and divine attributes can be squared by paying attention to the various ways in which he presents his arguments. Furthermore, by employing philosophical rigor, it shows how a coherent theological view can emerge from the many layers of the Guide. But Maimonides' clear declaration that certain matters must be hidden from the masses cannot be ignored, and the kind of inconsistency that is peculiar to the Guide requires another explanation. It is found in the purpose Maimonides assigns to the Guide: scriptural exegesis. Ezekiel's account of the chariot, treated in one of the most laconic sections of the Guide, is the subject of the final chapters. By connecting the vision with currents in the wider Islamic world, the book shows how Maimonides devises a new method of presentation in order to imitate scripture's multilayered manner of communication. He updates what he takes to be the correct interpretation of scripture by writing it in a work appropriate for his own time, and to do so he has to keep the Torah's most hidden secrets.
Steven Nadler
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199247073
- eISBN:
- 9780191598074
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199247072.001.0001
- Subject:
- Philosophy, History of Philosophy
This is a study of the reasons behind Spinoza's excommunication from the Portuguese–Jewish community of Amsterdam in 1656. The central question in the book is how and why did the issue of the ...
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This is a study of the reasons behind Spinoza's excommunication from the Portuguese–Jewish community of Amsterdam in 1656. The central question in the book is how and why did the issue of the immortality of the soul play a role in the decision to excommunicate Spinoza. The work begins with a discussion of the nature of cherem or banning within Judaism, and in the Amsterdam community, in particular, as well as of a number of possible explanations for Spinoza's ban. It then turns to the variety of traditions in Jewish religious and philosophical thought on the post‐mortem fate of the soul and the after life. This is followed by an examination of Spinoza's own views on the eternity of the mind in the Ethics and the role that the denial of personal immortality plays in his overall philosophical and political project. Part of the book's argument is that Spinoza's views were not only an outgrowth of his own metaphysical principles, but also a culmination of an intellectualist trend in medieval Jewish rationalism (especially Maimonides and Gersonides).Less
This is a study of the reasons behind Spinoza's excommunication from the Portuguese–Jewish community of Amsterdam in 1656. The central question in the book is how and why did the issue of the immortality of the soul play a role in the decision to excommunicate Spinoza. The work begins with a discussion of the nature of cherem or banning within Judaism, and in the Amsterdam community, in particular, as well as of a number of possible explanations for Spinoza's ban. It then turns to the variety of traditions in Jewish religious and philosophical thought on the post‐mortem fate of the soul and the after life. This is followed by an examination of Spinoza's own views on the eternity of the mind in the Ethics and the role that the denial of personal immortality plays in his overall philosophical and political project. Part of the book's argument is that Spinoza's views were not only an outgrowth of his own metaphysical principles, but also a culmination of an intellectualist trend in medieval Jewish rationalism (especially Maimonides and Gersonides).
Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.003.0004
- Subject:
- Religion, Judaism
Despite the many difficulties presented by Ibn Tibbon’s discussion of the Book of Job in Ma’amar Yikkavu ha-Mayim, it is argued that with a close reading, his interpretation of Job can be deciphered. ...
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Despite the many difficulties presented by Ibn Tibbon’s discussion of the Book of Job in Ma’amar Yikkavu ha-Mayim, it is argued that with a close reading, his interpretation of Job can be deciphered. This will be the primary challenge of this chapter. Much of the chapter will be spent attempting to discern what Ibn Tibbon says about Job. Only when this is accomplished will it be possible to analyze his reading in accordance with the three interfaces that are the focus of this study. Ibn Tibbon has emerged here as an interpreter who sees himself primarily as a commentator on Maimonides, rather than as an independent thinker in his own right. It is also evident that despite his dependence on Maimonides, Ibn Tibbon sometimes comes up with insights that are very much his own. These include a host of ideas that supplement, but also at times overturn, Maimonides’ understanding of the biblical text. Most significant is Ibn Tibbon’s notion that the Book of Job is designed to teach that providence is to be equated with immortality and that there is no individual providence in this world that guards physical well-being.Less
Despite the many difficulties presented by Ibn Tibbon’s discussion of the Book of Job in Ma’amar Yikkavu ha-Mayim, it is argued that with a close reading, his interpretation of Job can be deciphered. This will be the primary challenge of this chapter. Much of the chapter will be spent attempting to discern what Ibn Tibbon says about Job. Only when this is accomplished will it be possible to analyze his reading in accordance with the three interfaces that are the focus of this study. Ibn Tibbon has emerged here as an interpreter who sees himself primarily as a commentator on Maimonides, rather than as an independent thinker in his own right. It is also evident that despite his dependence on Maimonides, Ibn Tibbon sometimes comes up with insights that are very much his own. These include a host of ideas that supplement, but also at times overturn, Maimonides’ understanding of the biblical text. Most significant is Ibn Tibbon’s notion that the Book of Job is designed to teach that providence is to be equated with immortality and that there is no individual providence in this world that guards physical well-being.
Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.003.0005
- Subject:
- Religion, Judaism
This discussion of Zerahiah begins by outlining the contents of Zerahiah’s reading of Job, with special attention given to deciphering its esoteric doctrines. It then examines the three interfaces ...
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This discussion of Zerahiah begins by outlining the contents of Zerahiah’s reading of Job, with special attention given to deciphering its esoteric doctrines. It then examines the three interfaces around which this study has been structured. It is shown that Zerahiah presents a reading of Job that is very much in the spirit of Ibn Tibbon’s exegetical enterprise in that he uses Maimonides’ Guide as a resource to produce a comprehensive commentary on the biblical text. Yet, there is also evidence to suggest that some of Zerahiah’s key insights regarding Job are taken directly from Ibn Tibbon himself. It is possible that Zerahiah may be closer to Ibn Tibbon in philosophical orientation than scholars up to now have appreciated. However, in a number of ways Zerahiah goes beyond Ibn Tibbon. He composes an exposition on the entire Book of Job, and this allows him to develop elements of Maimonides’ reading of Job to a much greater extent than Ibn Tibbon did. The most significant example of this tendency is his fascinating discussion of allegory. In addition, Zerahiah’s commentary displays a greater independence from Maimonides than does that of Ibn Tibbon. Most important in this regard is its elitist emphasis.Less
This discussion of Zerahiah begins by outlining the contents of Zerahiah’s reading of Job, with special attention given to deciphering its esoteric doctrines. It then examines the three interfaces around which this study has been structured. It is shown that Zerahiah presents a reading of Job that is very much in the spirit of Ibn Tibbon’s exegetical enterprise in that he uses Maimonides’ Guide as a resource to produce a comprehensive commentary on the biblical text. Yet, there is also evidence to suggest that some of Zerahiah’s key insights regarding Job are taken directly from Ibn Tibbon himself. It is possible that Zerahiah may be closer to Ibn Tibbon in philosophical orientation than scholars up to now have appreciated. However, in a number of ways Zerahiah goes beyond Ibn Tibbon. He composes an exposition on the entire Book of Job, and this allows him to develop elements of Maimonides’ reading of Job to a much greater extent than Ibn Tibbon did. The most significant example of this tendency is his fascinating discussion of allegory. In addition, Zerahiah’s commentary displays a greater independence from Maimonides than does that of Ibn Tibbon. Most important in this regard is its elitist emphasis.
Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.003.0007
- Subject:
- Religion, Judaism
Because Duran presents his systematic views on providence in his introduction to the commentary on Job, this chapter will deal with Duran’s thinking on this issue as part of the summary of the ...
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Because Duran presents his systematic views on providence in his introduction to the commentary on Job, this chapter will deal with Duran’s thinking on this issue as part of the summary of the commentary, rather than in a separate section. The analysis as a whole will be aided by the fact that Duran’s philosophical thought is in many respects a reaction against Maimonides, and he therefore does not adopt esoteric discourse. It is shown that Duran’s commentary on Job presents another rich and original interpretation of the book. While his exposition is dependent on previous philosophical readings of Job — particularly Saadiah’s — Duran’s commentary also betrays the strong influence of non-philosophical sources in rabbinic midrash and Kabbalah, and these influences result in a reading of Job that is very conservative in orientation. The traditional turn initiated by Gersonides is completed in Duran. This provides a reading of Job that is “rationalistic” in the broad sense of the term, but one that has abandoned Aristotelianism and its concomitant radicalism.Less
Because Duran presents his systematic views on providence in his introduction to the commentary on Job, this chapter will deal with Duran’s thinking on this issue as part of the summary of the commentary, rather than in a separate section. The analysis as a whole will be aided by the fact that Duran’s philosophical thought is in many respects a reaction against Maimonides, and he therefore does not adopt esoteric discourse. It is shown that Duran’s commentary on Job presents another rich and original interpretation of the book. While his exposition is dependent on previous philosophical readings of Job — particularly Saadiah’s — Duran’s commentary also betrays the strong influence of non-philosophical sources in rabbinic midrash and Kabbalah, and these influences result in a reading of Job that is very conservative in orientation. The traditional turn initiated by Gersonides is completed in Duran. This provides a reading of Job that is “rationalistic” in the broad sense of the term, but one that has abandoned Aristotelianism and its concomitant radicalism.
Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.003.0008
- Subject:
- Religion, Judaism
This study examined six readings of Job spanning five centuries; they originate in geographical locations as far apart as Baghdad and Provence; they reflect a wide range of philosophical orientations ...
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This study examined six readings of Job spanning five centuries; they originate in geographical locations as far apart as Baghdad and Provence; they reflect a wide range of philosophical orientations and perspectives; and they contain numerous insights about every aspect of Job. The remaining challenge is to formulate general conclusions about this material. This purpose will be greatly aided by the scheme of three interfaces around which this study has been organized. These interfaces are reviewed to draw general conclusions about these readings of Job as a collective. The implications of these conclusions for the field of medieval Jewish philosophy as a whole are also discussed.Less
This study examined six readings of Job spanning five centuries; they originate in geographical locations as far apart as Baghdad and Provence; they reflect a wide range of philosophical orientations and perspectives; and they contain numerous insights about every aspect of Job. The remaining challenge is to formulate general conclusions about this material. This purpose will be greatly aided by the scheme of three interfaces around which this study has been organized. These interfaces are reviewed to draw general conclusions about these readings of Job as a collective. The implications of these conclusions for the field of medieval Jewish philosophy as a whole are also discussed.
Robert Eisen
- Published in print:
- 2004
- Published Online:
- January 2007
- ISBN:
- 9780195171532
- eISBN:
- 9780199785162
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195171532.003.0009
- Subject:
- Religion, Judaism
This chapter explores whether there is any commonality between the medieval readings of Job examined and the readings of Job in the modern period. It is shown that the medieval Jewish philosophers ...
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This chapter explores whether there is any commonality between the medieval readings of Job examined and the readings of Job in the modern period. It is shown that the medieval Jewish philosophers were sophisticated biblical interpreters who were sensitive to the exegetical challenges presented by the Book of Job, and they proposed original solutions to those challenges. That sophistication is now more readily apparent. Not only did these thinkers confront the difficulties in Job in an original manner, but sometimes their responses to those difficulties bear striking resemblance to those proposed by modern thinkers.Less
This chapter explores whether there is any commonality between the medieval readings of Job examined and the readings of Job in the modern period. It is shown that the medieval Jewish philosophers were sophisticated biblical interpreters who were sensitive to the exegetical challenges presented by the Book of Job, and they proposed original solutions to those challenges. That sophistication is now more readily apparent. Not only did these thinkers confront the difficulties in Job in an original manner, but sometimes their responses to those difficulties bear striking resemblance to those proposed by modern thinkers.
Aviad Kleinberg
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780231174701
- eISBN:
- 9780231540247
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231174701.003.0004
- Subject:
- Religion, Philosophy of Religion
Where the question of why people believe unbelievable things is raised.
Where the question of why people believe unbelievable things is raised.
Aviad Kleinberg
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780231174701
- eISBN:
- 9780231540247
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231174701.003.0011
- Subject:
- Religion, Philosophy of Religion
Where the voice of God at Mount Sinai renders Maimonides speechless.
Where the voice of God at Mount Sinai renders Maimonides speechless.
Robert Pasnau
- Published in print:
- 2013
- Published Online:
- January 2014
- ISBN:
- 9780197265499
- eISBN:
- 9780191760310
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197265499.003.0006
- Subject:
- Philosophy, History of Philosophy
Who can know? Who can merely believe on faith? Who should be kept in the dark entirely? This chapter considers various episodes from the history of philosophy—Locke, Aquinas, Averroes, Maimonides, ...
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Who can know? Who can merely believe on faith? Who should be kept in the dark entirely? This chapter considers various episodes from the history of philosophy—Locke, Aquinas, Averroes, Maimonides, al-Ghazali—where one or another such division of epistemic labour has been affirmed. It ends by considering the case that can be made for keeping secret some philosophical doctrines.Less
Who can know? Who can merely believe on faith? Who should be kept in the dark entirely? This chapter considers various episodes from the history of philosophy—Locke, Aquinas, Averroes, Maimonides, al-Ghazali—where one or another such division of epistemic labour has been affirmed. It ends by considering the case that can be made for keeping secret some philosophical doctrines.
Yaacob Dweck
- Published in print:
- 2011
- Published Online:
- October 2017
- ISBN:
- 9780691145082
- eISBN:
- 9781400840007
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691145082.003.0004
- Subject:
- Religion, Judaism
This chapter examines Modena's attempt to reclaim Maimonides from his kabbalistic critics and admirers. It argues that Modena's reading of Maimonides' Guide of the Perplexed informed most of his ...
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This chapter examines Modena's attempt to reclaim Maimonides from his kabbalistic critics and admirers. It argues that Modena's reading of Maimonides' Guide of the Perplexed informed most of his important positions in Ari Nohem—his understanding of tradition, his rejection of kabbalistic theology, and his attack on kabbalistic hermeneutics. Indeed, Modena quoted, paraphrased, defended, or alluded to Maimonides on nearly every page of Ari Nohem. He mentioned Maimonides explicitly on more than forty occasions in a treatise that consisted of thirty chapters; in addition, he often cited Maimonides without mentioning his name and engaged Maimonides' critics at great length. The chapter then connects Modena's discussion of two crucial issues in his criticism of Kabbalah to his reading of Maimonides: the history of esoteric secrets and the distinction between Kabbalah and philosophic knowledge.Less
This chapter examines Modena's attempt to reclaim Maimonides from his kabbalistic critics and admirers. It argues that Modena's reading of Maimonides' Guide of the Perplexed informed most of his important positions in Ari Nohem—his understanding of tradition, his rejection of kabbalistic theology, and his attack on kabbalistic hermeneutics. Indeed, Modena quoted, paraphrased, defended, or alluded to Maimonides on nearly every page of Ari Nohem. He mentioned Maimonides explicitly on more than forty occasions in a treatise that consisted of thirty chapters; in addition, he often cited Maimonides without mentioning his name and engaged Maimonides' critics at great length. The chapter then connects Modena's discussion of two crucial issues in his criticism of Kabbalah to his reading of Maimonides: the history of esoteric secrets and the distinction between Kabbalah and philosophic knowledge.
Yoel H. Kahn
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780195373295
- eISBN:
- 9780199893294
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195373295.003.0008
- Subject:
- Religion, Judaism
Rabbinic commentators repeatedly debated not only the correct formulation of the blessings but also when and how to say them. Moses Maimonides and Moses Cordovero exemplify the opposing perspectives ...
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Rabbinic commentators repeatedly debated not only the correct formulation of the blessings but also when and how to say them. Moses Maimonides and Moses Cordovero exemplify the opposing perspectives of rationalists and Kabbalists. Abraham ben Maimon, Maimonides son, took the extreme position that one could not recite the three blessings without seeing a representative of the other. In the Kabbalah, the boundaries between the self and the three dimensions of the other are threatened nightly as the soul ascends and returns. Solomon ben Samson of Worms, writing for the pietistic Hasidei Ashkenaz, insisted on proper recitation but for entirely different reasons than the rationalists. The normative recital of the Menahot blessings in the synagogue was part of the daily “social construction of reality” by and for the individual. Not only was his own daily existence and identity renewed, but the social setting where this identity was privileged was renewed as well.Less
Rabbinic commentators repeatedly debated not only the correct formulation of the blessings but also when and how to say them. Moses Maimonides and Moses Cordovero exemplify the opposing perspectives of rationalists and Kabbalists. Abraham ben Maimon, Maimonides son, took the extreme position that one could not recite the three blessings without seeing a representative of the other. In the Kabbalah, the boundaries between the self and the three dimensions of the other are threatened nightly as the soul ascends and returns. Solomon ben Samson of Worms, writing for the pietistic Hasidei Ashkenaz, insisted on proper recitation but for entirely different reasons than the rationalists. The normative recital of the Menahot blessings in the synagogue was part of the daily “social construction of reality” by and for the individual. Not only was his own daily existence and identity renewed, but the social setting where this identity was privileged was renewed as well.
Jon McGinnis
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780195331479
- eISBN:
- 9780199868032
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195331479.003.0010
- Subject:
- Religion, Islam
Prior to Avicenna, philosophy in Arabic-speaking lands was identified with a Neoplatonized Aristotelianism; however, after him it was Avicenna’s philosophical vision that came to dominate, which ...
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Prior to Avicenna, philosophy in Arabic-speaking lands was identified with a Neoplatonized Aristotelianism; however, after him it was Avicenna’s philosophical vision that came to dominate, which itself incorporated the best of ancient Greek science and philosophy with the Islamic religion, law, and theology. Even among later Jewish and Christian philosophers, Avicenna was to have a significant influence. This chapter, thus, considers some of the more notable instances of Avicenna’s influence both on Judeo-Islamic philosophical theology and Christian scholasticism. The chapter gestures at Avicenna’s influence on such luminaries within the intellectual circles of Muslims and Jews as the great Islamic theologian al-Ghazālī, as-Suhrawardī, the founder of the Illuminationist school, and the renowned Jewish philosopher Moses Maimonides, while Christian philosophers in the Latin West inspired by Avicenna include Albert the Great, Thomas Aquinas, and Duns Scotus.Less
Prior to Avicenna, philosophy in Arabic-speaking lands was identified with a Neoplatonized Aristotelianism; however, after him it was Avicenna’s philosophical vision that came to dominate, which itself incorporated the best of ancient Greek science and philosophy with the Islamic religion, law, and theology. Even among later Jewish and Christian philosophers, Avicenna was to have a significant influence. This chapter, thus, considers some of the more notable instances of Avicenna’s influence both on Judeo-Islamic philosophical theology and Christian scholasticism. The chapter gestures at Avicenna’s influence on such luminaries within the intellectual circles of Muslims and Jews as the great Islamic theologian al-Ghazālī, as-Suhrawardī, the founder of the Illuminationist school, and the renowned Jewish philosopher Moses Maimonides, while Christian philosophers in the Latin West inspired by Avicenna include Albert the Great, Thomas Aquinas, and Duns Scotus.
Frank Griffel
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780195331622
- eISBN:
- 9780199867998
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195331622.003.0011
- Subject:
- Religion, Theology, Islam
Al-Ghazali did not present his teachings on cosmology in any cohesive way. The reason is that the details of cosmology were not one of the important matters of his theology and ethics. It is most ...
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Al-Ghazali did not present his teachings on cosmology in any cohesive way. The reason is that the details of cosmology were not one of the important matters of his theology and ethics. It is most important for humans to understand that God creates all events in this world. How he created them, either by directly creating each event of by employing others of His creatures to “generate” them cannot be known by humans. In both views, however, God is the only cause in this world. Humans must know this and they must draw the right conclusions. Despite realizing that this is a fully determined universe, they must strive to perform actions that will be rewarded in this and the next world. Knowing that good actions are the causal effects of one’s knowledge, humans must aim to acquire the right kind of knowledge that will lead them to perform good actions. Al-Ghazali’s theology is driven by the practical consequences of one’s convictions. For him it is less important to have true convictions, i.e. convictions that represent the world as it truly is, but rather right convictions, i.e. convictions that are the causes of good actions, which will be rewarded in this and the next world.Less
Al-Ghazali did not present his teachings on cosmology in any cohesive way. The reason is that the details of cosmology were not one of the important matters of his theology and ethics. It is most important for humans to understand that God creates all events in this world. How he created them, either by directly creating each event of by employing others of His creatures to “generate” them cannot be known by humans. In both views, however, God is the only cause in this world. Humans must know this and they must draw the right conclusions. Despite realizing that this is a fully determined universe, they must strive to perform actions that will be rewarded in this and the next world. Knowing that good actions are the causal effects of one’s knowledge, humans must aim to acquire the right kind of knowledge that will lead them to perform good actions. Al-Ghazali’s theology is driven by the practical consequences of one’s convictions. For him it is less important to have true convictions, i.e. convictions that represent the world as it truly is, but rather right convictions, i.e. convictions that are the causes of good actions, which will be rewarded in this and the next world.
Daniel Rynhold
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780199274864
- eISBN:
- 9780191602450
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019927486X.003.0002
- Subject:
- Religion, Philosophy of Religion
Maimonides’ method of rationalizing the commandments is examined, placing particular stress on his use of a quasi-Aristotelian method of scientific explanation. Maimonides’ use of Aristotle’s ...
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Maimonides’ method of rationalizing the commandments is examined, placing particular stress on his use of a quasi-Aristotelian method of scientific explanation. Maimonides’ use of Aristotle’s teleological structures for rationalizing the commandments, supplemented by historical explanations for those commandments known as huqqim, is discussed along with a number of well-known objections. Though the historical explanations are usually singled out for criticism, the central thrust of the chapter, building on Soloveitchik’s criticisms, is that these problems are usually symptoms of a deeper question about the adequacy of the whole explanatory approach to rationalizing the commandments.Less
Maimonides’ method of rationalizing the commandments is examined, placing particular stress on his use of a quasi-Aristotelian method of scientific explanation. Maimonides’ use of Aristotle’s teleological structures for rationalizing the commandments, supplemented by historical explanations for those commandments known as huqqim, is discussed along with a number of well-known objections. Though the historical explanations are usually singled out for criticism, the central thrust of the chapter, building on Soloveitchik’s criticisms, is that these problems are usually symptoms of a deeper question about the adequacy of the whole explanatory approach to rationalizing the commandments.
Daniel Rynhold
- Published in print:
- 2005
- Published Online:
- April 2005
- ISBN:
- 9780199274864
- eISBN:
- 9780191602450
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019927486X.003.0004
- Subject:
- Religion, Philosophy of Religion
It is argued that for all their differences, the naturalist models of both Maimonides and Soloveitchik share certain related assumptions about the nature of rationality and the relationship that ...
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It is argued that for all their differences, the naturalist models of both Maimonides and Soloveitchik share certain related assumptions about the nature of rationality and the relationship that subsequently holds between a theory and a practice. Defining and refining this view termed the priority of theory approach (PoT), with particular reference to Maimonides and Soloveitchik, is the task of this chapter. The PoT theorist takes a position described as weak foundationalism that emphasizes the importance of a set of discursive principles for the justification of any practice. Essentially for the normative PoT theorist, a necessary condition of the rationality of any practice is that it should be capable of being articulated in a set of principles to which it must therefore conform in order to be rational.Less
It is argued that for all their differences, the naturalist models of both Maimonides and Soloveitchik share certain related assumptions about the nature of rationality and the relationship that subsequently holds between a theory and a practice. Defining and refining this view termed the priority of theory approach (PoT), with particular reference to Maimonides and Soloveitchik, is the task of this chapter. The PoT theorist takes a position described as weak foundationalism that emphasizes the importance of a set of discursive principles for the justification of any practice. Essentially for the normative PoT theorist, a necessary condition of the rationality of any practice is that it should be capable of being articulated in a set of principles to which it must therefore conform in order to be rational.
Kalman P. Bland
- Published in print:
- 2009
- Published Online:
- May 2009
- ISBN:
- 9780199206575
- eISBN:
- 9780191709678
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199206575.003.0012
- Subject:
- Religion, Biblical Studies, Judaism
This chapter explores Maimonides' claims about the lack of humanity in Cain and Abel, and the bestial nature of all humankind. Drawing on bible, midrash, philosophy, and kabbalistic sources, the ...
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This chapter explores Maimonides' claims about the lack of humanity in Cain and Abel, and the bestial nature of all humankind. Drawing on bible, midrash, philosophy, and kabbalistic sources, the chapter reflects a breadth of approach and interests akin to Fishbane's own writings.Less
This chapter explores Maimonides' claims about the lack of humanity in Cain and Abel, and the bestial nature of all humankind. Drawing on bible, midrash, philosophy, and kabbalistic sources, the chapter reflects a breadth of approach and interests akin to Fishbane's own writings.
Leonard B. Glick
- Published in print:
- 2005
- Published Online:
- July 2005
- ISBN:
- 9780195176742
- eISBN:
- 9780199835621
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/019517674X.003.0004
- Subject:
- Religion, Judaism
The traditional Jewish circumcision rite, created during the medieval period but preserved today by many Orthodox Jews, emphasizes bloodshed, sacrifice, and sexual purity. Medieval Jewish ...
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The traditional Jewish circumcision rite, created during the medieval period but preserved today by many Orthodox Jews, emphasizes bloodshed, sacrifice, and sexual purity. Medieval Jewish commentators on circumcision, as exemplified here by Maimonides and Isaac ben Yedaiah, recognized (and approved) of the damage to male sexuality caused by circumcision. Circumcision features prominently in Jewish mystical writings (kabbalah), which portray foreskin removal as an essential precondition for apprehension of ultimate spiritual mysteries. Spinoza commented on ritual circumcision in a statement that is often misinterpreted as support for the practice, when in fact it was precisely the opposite. Spanish and Portuguese conversos were obliged to undergo circumcision for admission into other Jewish communities; those who fled to the New World sometimes secretly circumcised themselves or their sons.Less
The traditional Jewish circumcision rite, created during the medieval period but preserved today by many Orthodox Jews, emphasizes bloodshed, sacrifice, and sexual purity. Medieval Jewish commentators on circumcision, as exemplified here by Maimonides and Isaac ben Yedaiah, recognized (and approved) of the damage to male sexuality caused by circumcision. Circumcision features prominently in Jewish mystical writings (kabbalah), which portray foreskin removal as an essential precondition for apprehension of ultimate spiritual mysteries. Spinoza commented on ritual circumcision in a statement that is often misinterpreted as support for the practice, when in fact it was precisely the opposite. Spanish and Portuguese conversos were obliged to undergo circumcision for admission into other Jewish communities; those who fled to the New World sometimes secretly circumcised themselves or their sons.
