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God (Judaism) --- Theological anthropology --- Judaism --- Jewish theology --- Theology, Jewish --- Man (Jewish theology) --- Judaism. --- Doctrines.

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An analysis of Megillat ha-Megalleh by Abraham Bar Hiyya (12th c.) as a complete text in its historical and cultural context, showing that the work - written at a time when Jews increasingly came under Christian influence and dominance – presents a coherent argument for the continuing validity of the Jewish hope for redemption. In his argument, Bar Hiyya presents a view of history, the course of which was planted by God in creation, which runs inevitably towards the future redemption of the Jews. Bar Hiyya uses philosophical, scientific, biblical and astrological material to support his argument, and several times makes use of originally Christian ideas, which he inverts to suit his argument.

Messiah --- Messianic era (Judaism) --- Eschatology, Jewish. --- Resurrection (Jewish theology) --- Redemption --- Redemption (Jewish theology) --- Eschatology, Jewish --- Jews --- Judaism --- Judaism. --- Restoration --- Doctrines --- Abraham bar Hiyya Savasorda,

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This book presents an alternative reading of the respective works of Moses Maimonides and Baruch Spinoza. It argues that both thinkers are primarily concerned with the singular perfection of the complete human being rather than with attaining only rational knowledge. Complete perfection of a human being expresses the unique concord of concrete activities, such as ethics, politics, and psychology, with reason. The necessity of concrete historical activities in generating perfection entails that both thinkers are not primarily concerned with an “escape” to a metaphysical realm of transcendent or universal truths via cognition. Instead, both are focused on developing and cultivating individuals’ concrete desires and activities to the potential benefit of all. This book argues that rather than solely focusing on individual enlightenment, both thinkers are primarily concerned with a political life and the improvement of fellow citizens’ capacities. A key theme throughout the text is that both Maimonides and Spinoza realize that an apolitical life undermines individual and social flourishing.

Perfection. --- Judaism—Doctrines. --- Metaphysics. --- Jewish Theology. --- Philosophy --- God --- Ontology --- Philosophy of mind

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Maimonides was one of the greatest Jewish personalities of the Middle Ages: a halakhist par excellence, a great philosopher, a political leader of his community, and a guardian of Jewish rights. In 1180 CE, Maimonides composed his Halakhic magnum opus, the Mishneh Torah, which can be described without exaggeration as the greatest code of Jewish law to be composed in the post-Talmudic era, unique in scope, originality, and language. In addition to dealing with an immense variety of Jewish law, from the laws of Sabbath and festival observances, dietary regulations, and relations between the sexes, to the sacrifi cial system, the construction of the Temple, and the making of priestly garments, the Mishneh Torah represents Maimonides' conception of Judaism. Maimonides held that the version of Judaism believed in and practiced by many pious Jews of his generation had been infected with pagan notions. In the Mishneh Torah, he aimed at cleansing Judaism from these non-Jewish practices and beliefs and impressing upon readers that Jewish law and ritual are free from irrational and superstitious practices. Without Red Strings or Holy Water explores Maimonides' views regarding God, the commandments, astrology, medicine, the evil eye, amulets, magic, theurgic practices, omens, communicating with the dead, the messianic era, midrashic literature, and the oral law. Without Red Strings or Holy Water will be of interest to all who are interested in the intellectual history of Judaism.

Jewish philosophy. --- Judaism --- Jewish theology --- Theology, Jewish --- Jews --- Philosophy, Jewish --- Philosophy, Israeli --- Doctrines. --- Philosophy --- Maimonides, Moses,

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This book aims to construct a contemporary Jewish philosophy that accounts for virtue ethics or, rather, to give Jewish virtue ethics a contemporary language for its expression. Ira Bedzow draws significantly on the work of Moses Maimonides and his religio-philosophical explanation of Jewish ethics. However, Bedzow moves away from various aspects of Maimonides’s Aristotelian biology, physics, metaphysics, and psychology. The objective of the volume is to integrate the normative principles of the Jewish tradition into everyday life. While the book translates Jewish ethics from a medieval, Aristotelian framework into a contemporary one, it also serves as a means for Judaism to continue as a living tradition. .

Religion. --- Judaism --- Judaism and culture. --- Religion --- Religious Studies. --- Jewish Theology. --- Jewish Cultural Studies. --- Philosophy of Religion. --- Doctrines. --- Philosophy. --- Culture and Judaism --- Jewish theology --- Theology, Jewish --- Religion, Primitive --- Judaism-Doctrines. --- Mental philosophy --- Humanities --- Culture --- Judaism—Doctrines. --- Religion—Philosophy.