Mitzvoth Ethics And The Jewish Bible

Ratheiser's study provides the framework for a non-confessional, mitzvoth ethics-centered and historical-philological approach to the Jewish bible and deals with the basic steps of an alternative paradigmatic perspective on the biblical text. The author seeks to demostrate the ineptness of confessional and ahistorical approaches to the Jewish bible. Based on his observations and his survey of the history of interpretation of the Jewish bible, Ratheiser introduces an alternative hermeneutical-exegetical approach to the Jewish bible: the paradigm of examples. His study concludes that the biblical text is a collection of writings designed and formed from a specifically ethical-ethnic outlook. In other words, he regards the Jewish bible to be written as an etiology of ancient instruction by ancient Jews to Jews and for Jews. As such, it serves as a religious-ethical identity marker that provides ancient Jews and their descendants with an etiology of Jewish life. Ratheiser regards this religious-ethical agenda to have been the driving force in the minds of the final editors/compilers of the biblical text as we have it today.

Ratheiser's study provides the framework for a non-confessional, mitzvoth ethics-centered and historical-philological approach to the Jewish bible and deals with the basic steps of an alternative paradigmatic perspective on the biblical text. The author seeks to demostrate the ineptness of confessional and ahistorical approaches to the Jewish bible. Based on his observations and his survey of the history of interpretation of the Jewish bible, Ratheiser introduces an alternative hermeneutical-exegetical approach to the Jewish bible: the paradigm of examples. His study concludes that the biblical text is a collection of writings designed and formed from a specifically ethical-ethnic outlook. In other words, he regards the Jewish bible to be written as an etiology of ancient instruction by ancient Jews to Jews and for Jews. As such, it serves as a religious-ethical identity marker that provides ancient Jews and their descendants with an etiology of Jewish life. Ratheiser regards this religious-ethical agenda to have been the driving force in the minds of the final editors/compilers of the biblical text as we have it today.

A Code of Jewish Ethics, Volume 1: You Shall Be Holy is the initial volume of the first major code of Jewish ethics to be written in the English language. It is a monumental work on the vital topic of personal character and integrity by one of the premier Jewish scholars and thinkers of our time. With the stated purpose of restoring ethics to its central role in Judaism, Rabbi Joseph Telushkin offers hundreds of examples from the Torah, the Talmud, rabbinic commentaries, and contemporary stories to illustrate how ethical teachings can affect our daily behavior. The subjects dealt with are ones we all encounter. They include judging other people fairly; knowing when forgiveness is obligatory, optional, or forbidden; balancing humility and self-esteem; avoiding speech that shames others; restraining our impulses of envy, hatred, and revenge; valuing truth but knowing when lying is permitted; understanding why God is the ultimate basis of morality; and appreciating the great benefits of Torah study. Telushkin has arranged the book in the traditional style of Jewish codes, with topical chapters and numbered paragraphs. Statements of law are almost invariably followed by anecdotes illustrating how these principles have been, or can be, practiced in daily life. The book can be read straight through to provide a solid grounding in Jewish values, consulted as a reference when facing ethical dilemmas, or studied in a group. Vast in scope, this volume distills more than three thousand years of Jewish laws and suggestions on how to improve one’s character and become more honest, decent, and just. It is a landmark work of scholarship that is sure to influence the lives of Jews for generations to come, rich with questions to ponder and discuss, but primarily a book to live by.

What divine purpose do the mitzvot, the Biblical commandments, serve? What moral and spiritual goals do the mitzvot envision? The Sefer ha-Hinnukh, one of the principal works in Jewish ethical and halakhic literature, is a primary source for ta'amei ha-mitzvot, the reasons and purpose of the divine commandments in the Torah. A Philosophy of Mitzvot by Rabbi Dr. Gersion Appel sets forth the Hinnukh s objectives and his approach to revealing the religious and ethical meaning of the mitzvot. In his wide-ranging study, the author presents a comprehensive view of Jewish philosophy as developed by the Hinnukh and the classical Jewish philosophers. The Hinnukh emerges in this study as a great educator and moral and religious guide, and his classic work as a treasure-trove of Jewish knowledge, religious inspiration, and brilliant insight in the molding of human character.

"Demonstrates how the Jewish Bible radically changed the course of ethical thought and as a result has had enormous influence on later Jewish thought and law, as well as on Christianity and the development of modern Western civilization"--

A collection of rabbinic and biblical sayings and quotations on a variety of topics, dealing primarily with responsibilities to people and animals and care of the earth, to be used as discussion materials for exploration of personal values.

First published in 1953 Jewish Ethics presents a systematic account of ethics in Judaism. The main sources for a study of Jewish ethics are the Bible and Talmud. Rabbi Israel Mattuck discusses themes like theory of Jewish ethics; man and his moral freedom; ethical element in messianism; guides to righteousness; justice and love; truth and peace; social ethics; the judgment on war; ideas of marriage, family and divorce; and asceticism and the good life, without getting into comparisons between ethics of Judaism and of other religions. This compact book is a must read for scholars of Judaism, religion, and history of Judaism.