The Name of God in Jewish Thought examines the texts of Judaism pertaining to the Name of God, offering a philosophical analysis of these as a means of understanding the metaphysical role of the name generally, in terms of its relationship ...
Author: Michael T Miller
One of the most powerful traditions of the Jewish fascination with language is that of the Name. Indeed, the Jewish mystical tradition would seem a two millennia long meditation on the nature of name in relation to object, and how name mediates between subject and object. Even within the tide of the 20th century’s linguistic turn, the aspect most notable in – the almost entirely secular - Jewish philosophers is that of the personal name, here given pivotal importance in the articulation of human relationships and dialogue. The Name of God in Jewish Thought examines the texts of Judaism pertaining to the Name of God, offering a philosophical analysis of these as a means of understanding the metaphysical role of the name generally, in terms of its relationship with identity. The book begins with the formation of rabbinic Judaism in Late Antiquity, travelling through the development of the motif into the Medieval Kabbalah, where the Name reaches its grandest and most systematic statement – and the one which has most helped to form the ideas of Jewish philosophers in the 20th and 21st Century. This investigation will highlight certain metaphysical ideas which have developed within Judaism from the Biblical sources, and which present a direct challenge to the paradigms of western philosophy. Thus a grander subtext is a criticism of the Greek metaphysics of being which the west has inherited, and which Jewish philosophers often subject to challenges of varying subtlety; it is these philosophers who often place a peculiar emphasis on the personal name, and this emphasis depends on the historical influence of the Jewish metaphysical tradition of the Name of God. Providing a comprehensive description of historical aspects of Jewish Name-Theology, this book also offers new ways of thinking about subjectivity and ontology through its original approach to the nature of the name, combining philosophy with text-critical analysis. As such, it is an essential resource for students and scholars of Jewish Studies, Philosophy and Religion.
This book unlocks the Jewish theology of YHWH in three central stages of Jewish thought: the Hebrew bible, rabbinic literature, and medieval philosophy and mysticism.
Author: Hillel Ben-Sasson
Publisher: Springer Nature
This book unlocks the Jewish theology of YHWH in three central stages of Jewish thought: the Hebrew bible, rabbinic literature, and medieval philosophy and mysticism. Providing a single conceptual key adapted from the philosophical debate on proper names, the book paints a dynamic picture of YHWH’s meanings over a spectrum of periods and genres, portraying an evolving interaction between two theological motivations: the wish to speak about God and the wish to speak to Him. Through this investigation, the book shows how Jews interpreted God's name in attempt to map the human-God relation, and to determine the measure of possibility for believers to realize a divine presence in their midst, through language.
The name of God is that whereby He reveals the case wherever He revealed
Himself to any in Himself to us , whereby He ... Hence this name became the
foundal'evealedd , unless lle gives it us in an especial tion of the Jewish Church ,
The later Jewish thought made the “ Name " a synonym of God , a hint of which view is found in Lev . xxiv . 11. The angel who is charged with the task of guiding
Israel from Sinai to Canaan ( Ex . xxiii . 21 ) is the bearer of the divine name and ...
MAIMONIDES: THE BOOK OF COMMAND MENTS, POSITIVE COMMAND MENT
9 Maimonides divides the general subject of dying for God in BC into two
commandments: the 9th positive commandment to “sanctify the name of God”
and the ...
Author: Samuel Lebens
Publisher: Oxford University Press, USA
Since the classical period, Jewish scholars have drawn on developments in philosophy to enrich our understanding of Judaism. This methodology reached its pinnacle in the medieval period with figures like Maimonides and continued into the modern period with the likes of Rosenzweig. The explosion of Anglo-American/analytic philosophy in the twentieth century means that there is now a host of material, largely unexplored by Jewish philosophy, with which to explore, analyze, and develop the Jewish tradition. Jewish Philosophy in an Analytic Age features contributions from leading scholars in the field which investigate Jewish texts, traditions, and/or thinkers, in order to showcase what Jewish philosophy can be in an analytic age. United by the new and engaging style of philosophy, the collection explores rabbinic and Talmudic philosophy; Maimonidean philosophy; philosophical theology; and ethics and value theory.
4 Theology As a result of his Jewish background Philo's thought is resolutely
theocentric . God is conceptualized primarily in terms of true being . The link to
Platonism is apparent , but for Philo the source is above all God's words to Moses
Author: Edward Craig
Review: "Depth and breadth of coverage, clarity of presentation, impressive bibliographies, excellent use of cross references, and an extensive index combine to make this an impressive reference work. The contributors have addressed both current and past scholarship on world philosophy and religion and have produced a worthy successor to Macmillan's 1967 Encyclopedia of Philosophy. It will be read and understood by the educated public as well as scholars and will be a fine addition to academic and large public library reference collections."--"Outstanding Reference Sources : the 1999 Selection Sources Committee, RUSA, ALA.
Just as in Jewish thought the Bible and other historical texts are living documents, still present and relevant to the conversation unfolding now, and just as a Jewish theologian examining a core concept responds to the full tapestry of ...
recited when a period of study is concluded , because Sanctification of God ' s Name is the goal of our studies . The Kaddish is recited after the dead are
interred , for in its words the finality of death is rejected . The Lord of the universe
will in ...
Author: Robert ROBINSON (Baptist Minister)Publish On: 1782
The tranílators of this Greek bibie had rendered the incommuni- . cable name o '
The Lord said to Moses , Eyw cut o wi . The person ... The carnal Jews thought
Jesus a mere man ; the converted Jews thought him God . The latter took the ...
1 7:77 7:78 7:79 The Torah always speaks in the language of man.186 God
worded the Torah so that it would be accessible to all people for all times . 187
The most frequently used names in the Bible are the Tetragrammaton ( YHVH ,
717 " ) ...
tions , not God Himself , had stood in need of his testimony . " ' The martyrs of ...
Yet having made his protest , he recited the Kaddish , which begins with these
words : " Extolled and hallowed be the name of God throughout the world . ... "
Author: Emil L. Fackenheim
Publisher: Detroit : Wayne State University Press
Category: Holocaust (Jewish theology)
An anthology of articles and excerpts from books, many of which deal with the concept of the uniqueness of Nazi antisemitism and of the Holocaust. See especially the sections: Radical Evil and Auschwitz as Unprecedented Event (119-156); The Exposure to Auschwitz and the 614th Commandment (157-183); Jewish-Christian Dialogue (235-254); Antisemitism (255-285); The Idea of Humanity after Auschwitz (306-329); Was Hitler's War Just Another War? A Post-Mortem on Bitburg (365-368).
And yet this limited faith in Jehovah as the God of the Jews , as a God more
powerful than the gods of the heathen , as a God above all gods , betrays itself
again and again in the history of the Jews . The idea of many gods is there , and ...
Author: Raymond St. James Perrin
"It is well known that religion, as well as philosophy, depends upon language for the expression of its truths. This seems a simple proposition, but what are its consequences? If language is the sole medium of development of the higher thoughts and feelings, in its genesis may we not hope to discover the deepest truths of life and mind? Before the complex symbols which we call words came into use, and hence before the mind acquired the faculty of forming thoughts or extended comparisons, activities or motions were the only medium of expression between sentient beings. Language is the development of these expressive actions, and so highly complex has it become, so far removed from its rude beginnings, that it seems another order of creation, a system of miraculous origin. But when we remember that intelligence is a concomitant development with language, that thought or spirit is but a building up of words into ideas, and that these words are merely condensed memories, common experiences which have become current from tongue to tongue, is it not evident that there is no impenetrable mystery in speech, and that its product, mind, is a synthesis of simple and familiar truths? Again, when we retrace sensibility or feeling, from which language has been gradually evolved, to its beginnings in organic life, we find no absolute demarcations; we find that all life, whether mental or physical, is interdependent"--Introduction.
It was to be anticipated then that numerous symbolic representations of the Deity
would arise among the Jews , particularly in the lands of the diaspora where it
was thought that God ' s name could not be uttered without in some degree being
the Jews , told them His name , and explained to them His nature , in so far at
least as His nature can be understood by men . The first character of the Jewish God was his unicity : " Hear , O Israel : the Lord our God is one Lord . " .
But I can conceive of conditions where it would be warranted to put “ Do the names ' God , ' ' Lord , ' and ' Lord God ... was the Jewish sabbath or seventh day
of the week which God commanded in the ten commandments to be observed as
Author: Charles John Ellicott (bp. of Gloucester)Publish On: 1884
In Isa . lxiji . also called Only - begotten and Father , and was the 7 – 10 , the
Targum of Jonathan reads the Memra for principle of the whole Pleroma . ... We
meet with the doctrine of the Word also in Greek freedom of thought with which
he became the circle of Jewish thoughts . ... He thought of God as Eternal Light ,
from also that the Wisdom of God is personified as in Job Whom all light comes ;
In this book, Kaplan enlarges on his notion of functional reinterpretation and then actually applies it to the entire ritual cycle of the Jewish year-a rarity in modern Jewish thought.
Author: Mordecai M. Kaplan
Publisher: Wayne State University Press
In this book, Kaplan enlarges on his notion of functional reinterpretation and then actually applies it to the entire ritual cycle of the Jewish year-a rarity in modern Jewish thought. This work continues to function as a central text for the Reconstructionist movement, whose influence continues to grow in American Jewry.
the judg- whole'subject see also Drummond , The Jewish Messiah ( LonFor the
ment day of the Messiah ( identified with Daniel's don ... in the destruction of the Jewish state ; after the fall embracing the doctrine of the last troubles of Israel ( called by of the temple the last ... example , of the New Testament salvation , and
of the Saviour of God's anointing , had A pocalypse to contemporary Jewish thought .
The God of ancient Israel—universally referred to in the masculine today—was understood by its earliest worshipers to be a dual-gendered, male-female deity. So argues Mark Sameth in The Name. Needless to say, this is no small claim.
Author: Mark Sameth
Publisher: Wipf and Stock Publishers
The God of ancient Israel—universally referred to in the masculine today—was understood by its earliest worshipers to be a dual-gendered, male-female deity. So argues Mark Sameth in The Name. Needless to say, this is no small claim. Half the people on the planet are followers of one of the three Abrahamic religions—Judaism, Christianity, and Islam—each of which has roots in the ancient cult that worshiped this deity. The author’s evidence, however, is compelling and his case meticulously constructed. The Hebrew name of God—YHWH—has not been uttered in public for over two thousand years. Some thought the lost pronunciation was “Jehovah” or “Yahweh.” But Sameth traces the name to the late Bronze Age and argues that it was expressed Hu-Hi—Hebrew for “He-She.” Among Jewish mystics, we learn, this has long been an open secret. What are the implications for us today if “he” was not God?