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Books > Humanities > Religion & beliefs > Non-Christian sacred works & liturgy
This volume is a collection of essays written in honour of Martin
G. Abegg from a range of contributors with expertise in Second
Temple Jewish literature in reflection upon Prof. Abegg's work.
These essays are arranged according to four topics that deal with
various aspects of text, language and interpretation of the Qumran
War Scroll, and concepts of war and peace in Second Temple Jewish
literature. The contents of the volume are divided into the
following four main sections: (1) The War Scroll, (2) War and Peace
in the Hebrew Scriptures, (3) War and Peace in the Dead Sea
Scrolls, and (4) War and Peace in early Jewish and Christian texts
and interpretation.
Having translated The Diamond Sutra and The Heart Sutra, and
following with The Platform Sutra, Red Pine now turns his attention
to perhaps the greatest Sutra of all. The Lankavatara Sutra is the
holy grail of Zen. Zen's first patriarch, Bodhidharma, gave a copy
of this text to his successor, Hui-k'o, and told him everything he
needed to know was in this book. Passed down from teacher to
student ever since, this is the only Zen sutra ever spoken by the
Buddha. Although it covers all the major teachings of Mahayana
Buddhism, it contains but two teachings: that everything we
perceive as being real is nothing but the perceptions of our own
mind and that the knowledge of this is something that must be
realized and experienced for oneself and cannot be expressed in
words. In the words of Chinese Zen masters, these two teachings
became known as  have a cup of tea" and  taste the tea."This is
the first translation into English of the original text used by
Bodhidharma, which was the Chinese translation made by Gunabhadra
in 443 and upon which all Chinese Zen masters have relied ever
since. In addition to presenting one of the most difficult of all
Buddhist texts in clear English, Red Pine has also added summaries,
explanations, and notes, including relevant Sanskrit terms on the
basis of which the Chinese translation was made. This promises to
become an essential text for anyone seeking to deepen their
understanding or knowledge of Zen.
This book is for people who are interested in Luke and the law, and
specifically in Acts 15. For all students writing papers related to
Luke and the law or Acts 15 and especially for professors who are
teaching Acts, this is a book they must consider. This work
provides a new approach to reading Acts 15. It reads both Peter's
and James' speeches in Acts 15 in light of Jesus' view of the law
in the Gospel of Luke. For example, this book proposes that Peter's
reference to God's cleansing the heart of the Gentile believers, in
conjunction with his speaking of the Jews' inability to do the law
in Acts 15:9-10, should be understood against Luke 11:37-41. This
book also proposes that in James' use of Amos 9:11-12 (in Acts
15:16-17), he recalls Jesus' stress upon his name in Luke 24. In
Luke 24:47-48, Jesus explains that the Scriptures (the law of
Moses, prophets, and Psalms) speak of the preaching of repentance
for the forgiveness of sins in his name to all nations.
This is volume 13 of the edition of the complete Jerusalem Talmud.
Within the Fourth Order Neziqin ("damages"), these two tractates
deal with various types of oaths and their consequences (Sevu'ot)
and laws pertaining to Jews living amongst gentiles, including
regulations about the interaction between Jews and "idolators"
('Avodah Zarah).
Tendentious Historiographies surveys ten Jewish literary works
composed in Hebrew, Aramaic, or Greek between the 8th and the
mid-2nd century BCE, and shows that each deals with major problems
of the Jewish populations in the Land of Israel or in the
dispersions. Michael Chyutin provides insightful and at times
surprising explorations of the purpose behind these texts. Jonah is
viewed as a grotesque, a parody of prophetic writing. Ahiqar
preaches the breaking of religious, national and familial
frameworks and supports assimilation into the local society. Esther
calls for Jewish national and familial solidarity and recommends
concealment of religious identity. Daniel preaches individual
observance of the religious precepts. Susannah also advocates
national and religious solidarity. Tobit tells the story of the
founders of the sect of the Therapeutes. Ruth supports the Jews who
did not go into exile in Babylon. The play Exagoge and the romance
Joseph and Aseneth support the Oniad temple in Egypt. Finally,
Judith supports the moderate approach of the Jerusalem priests
against the Hasmoneans' demand for violent struggle.
The first in the Magerman Educational Siddur Series, The Koren
Children's Siddur created for the early elementary grades, combines
stimulating and beautiful illustrations with thought-provoking
educational components on each page to provide teachers and parents
with an educational resource as much as a conventional siddur. The
siddur, for kindergarten, first and second grades, is also
accompanied by a comprehensive Teacher and Parents Guide to
maximize the educational potential of this beginner's siddur.
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Offers an in depth comparative look at the Epic of Gilgamesh and
the Primeval History, which allows students to view the Genesis
within its Near Eastern context. Offers a fresh model for
approaching this comparative task, which has at times been stifled
by religious dogmatism, on the one hand, or disciplinary insularity
on the other. Written in a lucid style with explanation of all key
terms and themes, this book is suitable for students with no
background in the subjects.
This volume offers a new reading of Maimonides' Guide of the
Perplexed. In particular, it explores how Maimonides' commitment to
integrity led him to a critique of the Kal?m, to a complex concept
of immortality, and to insight into the human yearning for
metaphysical knowledge. Maimonides' search for objective truth is
also analysed in its connection with the scientific writings of his
time, which neither the Kal?m nor the Jewish philosophical
tradition that preceded him had endorsed. Through a careful
analysis of these issues, this book seeks to contribute to the
understanding of the modes of thought adopted in The Guide of the
Perplexed, including the 'philosophical theologian' model of
Maimonides' own design, and to the knowledge of its sources.
This book examines two English translations of Mishkat ul-Masabih
by Al-Tabrizi and reflects on some of the key issues relating to
Hadith translation. The highly instructional nature of the
Prophetic Hadith means that the comprehensibility of any
translation is of great importance to a non-Arabic speaking Muslim,
and there is a need to analyze available translations to determine
whether these texts can function properly in the target culture.
The volume considers the relevance of skopos theory, the concept of
loyalty, and the strategies of the translators in question. There
are also chapters that focus on the translation of Islamic legal
terms and metaphors related to women, formulaic expressions, and
reported non-verbal behavior in Fazlul Karim's (1938) and Robson's
(1960) versions of the text.
Few studies focus on the modes of knowledge transmission (or
concealment), or the trends of continuity or change from the
Ancient to the Late Antique worlds. In Antiquity, knowledge was
cherished as a scarce good, cultivated through the close
teacher-student relationship and often preserved in the closed
circle of the initated. From Assyrian and Babylonian cuneiform
texts to a Shi'ite Islamic tradition, this volume explores how and
why knowledge was shared or concealed by diverse communities in a
range of Ancient and Late Antique cultural contexts. From caves by
the Dead Sea to Alexandria, both normative and heterodox approaches
to knowledge in Jewish, Christian and Muslim communities are
explored. Biblical and qur'anic passages, as well as gnostic,
rabbinic and esoteric Islamic approaches are discussed. In this
volume, a range of scholars from Assyrian studies to Jewish,
Christian and Islamic studies examine diverse approaches to, and
modes of, knowledge transmission and concealment, shedding new
light on both the interconnectedness, as well as the unique
aspects, of the monotheistic faiths, and their relationship to the
ancient civilisations of the Fertile Crescent.
Narasimha is one of the least studied major deities of Hinduism.
Furthermore, there are limited studies of the history, thought, and
literature of middle India. Lavanya Vemsani redresses this by
exploring a range of primary sources, including classical Sanskrit
texts (puranas and epics), and regional accounts (sthalapuranas),
which include texts, artistic compositions, and oral folk stories
in the regional languages of Telugu, Oriya, and Kannada. She also
examines the historical context as well as contemporary practice.
Moving beyond the stereotypical classifications applied to sources
of Hinduism, this unique study dedicates chapters to each region of
middle India bringing together literary, religious, and cultural
practices to comprehensively understand the religion of Middle
India (Madhya Desha). Incorporating lived religion and textual
data, this book offers a rich contribution to Hindu studies and
Indian studies in general, and Vaishnava Studies and regional
Hinduism in particular.
Opening Israel's Scriptures is a collection of thirty-six essays on
the Hebrew Bible, from Genesis to Chronicles, which gives powerful
insight into the complexity and inexhaustibility of the Hebrew
Scriptures as a theological resource. Based on more than two
decades of lectures on Old Testament interpretation, Ellen F. Davis
offers a selective yet comprehensive guide to the core concepts,
literary patterns, storylines, and theological perspectives that
are central to Israel's Scriptures. Underlying the whole study is
the primary assumption that each book of the canon has literary and
theological coherence, though not uniformity. In both her close
readings of individual texts and in her broad demonstrations of the
coherence of whole books, Davis models the best practices of
contemporary exegesis, integrating the insights of contemporary
scholars with those of classical theological resources in Jewish
and Christian traditions. Throughout, she keeps an eye to the
experiences and concerns of contemporary readers, showing through
multiple examples that the critical interpretation of texts is
provisional, open-ended work-a collaboration across generations and
cultures. Ultimately what she offers is an invitation into the more
spacious world that the Bible discloses, which challenges ordinary
conceptions of how things "really" are.
Does Jesus remain concealed by the very traditions intended to
portray him? History and theology define Jesus to be a 1st-century
Galilean or the son of God, a man limited by his time and place or
exalted as the Messiah and Christ. He has been recognized as a
Jewish rabbi or the prophet of a coming apocalypse. The quest for
the historical Jesus and theology's Christ of faith may both be
essential and undeniable in the history of scholarship. Secular
historians and the Christian church have made their claims. Jesus'
self-conception, however, has been neglected, his consciousness
largely ignored. A new interpretation of the gospels presents Jesus
as a unprecedented human being who will "utter things which have
been kept secret from the foundation of the world" (Matt. 13:35)
and make their meanings significant for the here and now. Jesus'
life from the virgin birth to the resurrection can neither be
reduced to history's scepticism nor theology's affirmation. Is it
possible to re-imagine the life and words of Jesus? He reveals
himself to be a "first-born" who makes possible the second act of
creation for every individual no less than for the social world.
The way in which Jesus is portrayed in the Qur'an is at times
ambiguous and has given rise to a bewildering variety of
conflicting interpretations. Neal Robinson first outlines the
various Christian approaches to the subject and then explains the
principles of Muslim exegesis before looking in detail at what five
classical Sunni commentaries say about Jesus' return, the
crucifixion, the miracles and the virginal conception. Further
chapters examine the same key topics from the viewpoint of Shi'ite
and Sufi exegesis.
This book traces the roots of the Christian belief in resurrection
and the afterlife as presented by Paul in First Thessalonians. The
Ghanaian author adopted mainly the approach of History of Religion
(Religionsgeschichte) to his study of the Pauline exhortations on
the fate of the dead and the living at the Lord's parousia in First
Thessalonians. He is of the view that neither the African
Traditional Religion nor ancient Greek philosophy and mythology can
give the background information on the Pauline exhortations in
question but Paul's origin as a Jewish Pharisee who believed in the
resurrection of the dead and valued this belief he inherited from
Judaism. The publication can help believers in Christ see death as
an event which paves the way for them to begin a new life with God,
their creator.
This book analyzes the exceptional normative impact of R. Meir
Simcha Hacohen's Biblical commentary, Meshekh Hokhmah, and his
halakhic commentary, Or Sameah. It examines the reliance of the
poskim on R. Meir Simcha's innovations and hermeneutic methods as
well as their view of his interpretations that broadened or
narrowed the scope of Maimonides' rulings. The book explores the
broad-based judicial principles underlying R. Meir Simcha's legal
decisions and approach to Jewish law. It further examines how his
legal creativity was impacted by metahalakhic principles that
guided him in addressing changing historical and social realities.
The book also considers R. Meir Simcha's unique attitudes toward
gentiles. His approach attests to his innovativeness and his
halakhic moderation, as he tried to rule as leniently as possible
on matters concerning non-Jews. In this book, R. Meir Simcha is
shown to be a truly influential rabbi whose contributions will long
be a source of study and discussion.
Animal liberation contends that humans and animals are of equal
value and that standard views of human uniqueness are an
anthropocentric prejudice called "speciesism." It advocates ending
human use of animals in recognition of animal rights. Animal
liberation theology attempts to ground similar views in the Bible.
It typically envisions an original creation free of predation to be
restored free of meat-eating and animal use. It views animal
sacrifice as murder and speaks of a "deep incarnation" by which God
in Christ takes on "all flesh" for the salvation of all creatures
in a "cosmic redemption." This is the first full-fledged critique
of animal liberation in general and so-called speciesism in
particular from a biblical and theological standpoint, with
accompanying scientific and philosophical analysis. After it
introduces the major thinkers, the book demonstrates the
incoherence of animal liberation with human evolution, the use of
animals in the domestic and religious life of Israel, and the New
Testament assertion that God the Son was uniquely incarnated in the
human Jesus for human salvation. This book reasserts historic
Christian faith as sufficient to the scientific, philosophical and
ethical challenges posed by animal studies, and concludes with an
appraisal of key ethical concerns regarding animal use and
foundational issues within the animal liberation movement.
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