By Kenneth Seeskin
Even though it is regularly occurring to view Judaism as a legalistic religion leaving little room at no cost notion or person expression, Kenneth Seeskin argues that this view is inaccurate. vintage texts from Biblical, Rabbinic, and philosophical literature, Seeskin indicates that Judaism has constantly revered freedom of moral sense and assigned an incredible position to the facility of human cause. transparent and concise, this booklet bargains a clean replacement to the mysticism and dogmatism familiar in a lot of the new literature.
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In short, he is an amateur from a rural area who is convinced (or has been told) that the priests in the city have failed to understand the true meaning of the religion, which is the importance of social justice. According to Samuel Sandmel: ``The message would be considered `radical' in any age. ''46 With the bene®t of hindsight, we can say that Amos was sent by God to expose the hypocrisy to which ancient Judaism had sunk. But if we were to ask Amos what that God is like, he would answer by talking about fairness and compassion, qualities that one does not have to be a priest to understand.
Even the sacri®cial cult, which once constituted the core of Israel's piety, was replaced by the institution of prayer, which asks people to open their hearts to God. The religion reaches its culmination in love of God, which is a suf®cient reason for performing the commandments and supersedes all motives based on self-interest. '' 32 Can this really be true? ), HJP pp. 786 ±98. For the commandment to treat the Israelite and stranger according to the same law, see Exodus 12:49; Leviticus 24:22; Numbers 15:16.
The implication is that agreement is so important that everyone must be involved regardless of social standing. Second this covenant culminates in an explicit text. ''21 Although Jewish tradition opposes the practice of isolating the ten commandments from the rest of Mosaic legislation, in this section I will focus on the ten commandments in order to shed greater light on the implications of the covenantal relationship. The other parts of Mosaic legislation will be taken up later. 20 21 Cf. 2 Kings 23:1± 3, where very similar language is used.
Autonomy in Jewish philosophy by Kenneth Seeskin