Download e-book for kindle: In God's Image: Myth, Theology, and Law in Classical Judaism by Yair Lorberbaum

By Yair Lorberbaum

ISBN-10: 1107063272

ISBN-13: 9781107063273

The belief of construction within the divine photograph has an extended and intricate background. whereas its roots it seems that lie within the royal myths of Mesopotamia and Egypt, this publication argues that it used to be the biblical account of production awarded within the first chapters of Genesis and its interpretation in early rabbinic literature that created the root for the perennial inquiry of the concept that within the Judeo-Christian culture. Yair Lorberbaum reconstructs the belief of the production of guy within the snapshot of God (tselem Elohim) attributed within the Midrash and the Talmud. He analyzes meanings attributed to tselem Elohim in early rabbinic proposal, as expressed in Aggadah, and explores its program within the normative, criminal, and formality nation-states.

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Extra resources for In God's Image: Myth, Theology, and Law in Classical Judaism

Example text

These are the fine flour; the aggadot are the chaff” Assaf, The Geonic Period, 283. On the Geonic severance of halakhah and aggadah, see Lorberbaum, Zelem, 58–60. Treatise on the Rabbis’ Homilies, by Rabbi Avraham b. Maimonides [Hebrew], in Kovetz Teshuvot Ha-Rambam, fol. 39. See also Frankel, Ways of Aggadah, 504, 508. ”14 R. 15 However, it was Maimonides, the foremost adversary of anthropomorphism in the Jewish tradition, who brought this tendency to its peak, providing it with its most consummate and comprehensive expression.

See Holtz’s wider exposition of Kadushin’s “normal mysticism,” 208–226, and Kadushin, Rabbinic Mind, 273–288. On p. 12, Kadushin writes “What has been regarded as the problem of anthropomorphism in rabbinic literature is indeed a problem, but not of anthropomorphism. ” And on p. ” Kadushin’s view is also clarified by his critique of Yehezkel Kaufmann’s position, described above (see Rabbinic Mind, 283–287). Another strategy adopted by Kadushin for the repudiation of anthropomorphism was the ascription of indeterminacy of belief to the Rabbis.

In fact, it may be taken much further: the rabbinic dictum explains why there is actually no danger involved in the use of anthropomorphisms, as “ascribing physicality [to God] never occurred to them”79 – a statement descriptive of all people and not just of the rabbinic Sages. How does all this follow from the statement in Genesis Rabbah? Maimonides explains that, in the Rabbis’ view, “the prophets liken the form (tzurah) to its Creator” in “the vision of prophecy” alone.

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In God's Image: Myth, Theology, and Law in Classical Judaism by Yair Lorberbaum


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