By Isaac Heinemann, Leonard Levin
Author note: Leonard Levin (Translator)
This vintage paintings by means of early-20th-century Jewish humanist and student Isaac Heinemann surveys the the most important stages of Jewish proposal relating right behavior as codified within the commandments. Heinemann presents his personal systematic insights in regards to the highbrow, emotional, pedagogical, and pragmatic reasoning complicated via the most important Jewish thinkers.
This quantity covers Jewish thinkers from the Bible, rabbis and Hellenistic philosophers throughout the center a while and the Renaissance, together with Saadiah, Halevi, Maimonides, Albo, and so on. Heinemann addresses such questions as: "What have been the Biblical, rabbinic, medieval, and smooth rationales provided for the commandments during Jewish thought?"
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Additional resources for The Reasons for the Commandments in Jewish Thought: From the Bible to the Renaissance
On that day it will be a light of honor and kipa’on”—the written text has [ יקפאוןinstead of ]וקפאון, meaning that those things that are hidden from you are destined to be revealed to you in the light of the world to come. Thus it is written: “And I will bring the blind on a path they do not know” (Isaiah 42:16). Rav Aha said, “Things that were not revealed to Moses were revealed to R. ”17 The Torah Does Not Distinguish Between Rational and Irrational Mitzvot However, both the distinction between the commandments whose reasons are revealed and those whose reasons are concealed, as well as the view of those who say that the hukkim are more objectionable to the evil inclination than the commandments that are amenable to rational explanation— neither of these two conceptions is found explicitly in the Bible.
6 The heteronomy of the commandments should not be understood to mean that autonomous commands do not exist, but rather that the heteronomous ones are very important, in contradiction to Kant’s view, and in Rabbi Hanina’s view heteronomous obedience is even more important than heeding the voice of conscience. (3) This view does not follow necessarily from the rabbinic outlook. Indeed, before he knew of the abovementioned saying, R. Joseph held that in fact the fulfillment of the uncommanded good deed was more praiseworthy.
Over the course of time, the great scholars of Israel have found new viewpoints caused by the times, like apologetics, but the foundation of the investigation into the reasons for the mitzvot was based in none other than our Torah. 14 The Views of the Rabbis Chapter 3 The Views of the Rabbis Even though the Tannaim and Amoraim only intended to clarify the Torah, nevertheless they were not satisfied just to reveal what was already included in the plain sense of the text. They themselves commented on their explanations through their midrash of the verse “my word .
The Reasons for the Commandments in Jewish Thought: From the Bible to the Renaissance by Isaac Heinemann, Leonard Levin