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The chapters in this volume clarify crucial aspects of Torah by
exploring its relationship to sedaqa (righteousness). Observing the
Torah is often considered to be the main identity-marker of Israel
in the post-exilic period. However, sedaqa is also widely used as a
force of group cohesion and as a resource for ethics without
references to torah. The contributors to this volume explore these
crucial themes for the post-exilic period, and show how they are
related in the key texts that feature them. Though torah and sedaqa
can have some aspects in common, especially when they are amended
by aspects of creation, both terms are rarely linked to each other
explicitly in the Old Testament, and if so, different relations are
expressed. These are examined in this book. The opening of the book
of Isaiah is shown to integrate torah-learning into a life of
righteousness (sedaqa). In Deuteronomy sedaqa is shown to refer to
torah-dictacticism, and in the books of Ezra and Nehemiah torah can
be understood as symbol of sedaqa meaning the disposition of each
individual to accept torah as prescriptive law. However, the
chapters also show that these relationships are not exclusive and
that sedaqa is not always linked to torah, for in late texts of
Isaiah sedaqa is not realized by torah-observance, but by observing
the Sabbath.
The chapters in this volume clarify crucial aspects of Torah by
exploring its relationship to sedaqa (righteousness). Observing the
Torah is often considered to be the main identity-marker of Israel
in the post-exilic period. However, sedaqa is also widely used as a
force of group cohesion and as a resource for ethics without
references to torah. The contributors to this volume explore these
crucial themes for the post-exilic period, and show how they are
related in the key texts that feature them. Though torah and sedaqa
can have some aspects in common, especially when they are amended
by aspects of creation, both terms are rarely linked to each other
explicitly in the Old Testament, and if so, different relations are
expressed. These are examined in this book. The opening of the book
of Isaiah is shown to integrate torah-learning into a life of
righteousness (sedaqa). In Deuteronomy sedaqa is shown to refer to
torah-dictacticism, and in the books of Ezra and Nehemiah torah can
be understood as symbol of sedaqa meaning the disposition of each
individual to accept torah as prescriptive law. However, the
chapters also show that these relationships are not exclusive and
that sedaqa is not always linked to torah, for in late texts of
Isaiah sedaqa is not realized by torah-observance, but by observing
the Sabbath.
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