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  1. Ariʼ & Daṿid ben Naḥman av (2000). Le-Reʻakha Kamokha: Halakhot U-Veʼurim Be-Mitsṿot. D. Ben N. AriʼAv.
    1. Lo taḥamod. Lo titʼaṿeh. Lo taḥanifu. Isur genevat daʻat. Lo teḳalel. Lo tiḳom ṿe-lo tiṭor -- ḥeleḳ 2. Lo tiśna ṿa-ahavat le-reʻakha. Ahavat ha-ger -- ḥeleḳ 3. Onaʼat devarim. Hilkhot panim. Onaʼat ha-ger -- ḥeleḳ 4. Isur hakaʼah. Mitsṿot maʻaḳeh. Shemirat ha-guf -- ḥeleḳ 6. Kibud av ṿe-em. Kibud melamde ha-Torah ve-ḥakhameha. Kibud kohen.
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  2. Daṿid ben Naḥman Ariʼav (2000). Le-Reʻakha Kamokha: Halakhot U-Veʼurim Be-Mitsṿot. D. Ben N. Ariʼav.
    1. Lo taḥamod. Lo titʼaṿeh. Lo taḥanifu. Isur genevat daʻat. Lo teḳalel. Lo tiḳom ṿe-lo tiṭor -- ḥeleḳ 2. Lo tiśna ṿa-ahavat le-reʻakha. Ahavat ha-ger -- ḥeleḳ 3. Onaʼat devarim. Hilkhot panim. Onaʼat ha-ger -- ḥeleḳ 4. Isur hakaʼah. Mitsṿot maʻaḳeh. Shemirat ha-guf -- ḥeleḳ 6. Kibud av ṿe-em. Kibud melamde ha-Torah ve-ḥakhameha. Kibud kohen -- ḥeleḳ 7. Halakhot u-veʼurim be-mitsṿot lashon ha-rʻa ṿe-letsanut -- ḥeleḳ 8. Halakhot u-veʼurim be-mitsṿah, la-dun le-kaf zekhut ṿe-isur sheḳer --.
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  3. Daṿid Ben-Abu (1999). Sefer Divre Musar: 73 Śiḥot Meyusadim ʻal Beʼurim Mi-Gedole Baʻale Ha-Musar ...: ʻal Maʼamarim Ba-Talmud. Makhon le-Hotsaʼat Kitve Rabotenu She-ʻa. Y. Mosad Torah Ṿa-Ḥesed "Bet Yosef".
    kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.
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  4. Daṿid Ben-Abu (1999). Sefer Divre Musar: 73 Śiḥot Meyusadim ʻal Beʼurim Mi-Gedole Baʻale Ha-Musar. Makhon le-Hotsaʼat Kitve Rabotenu She-ʻa. Y. Mosad Torah Ṿa-Ḥesed "Bet Yosef".
    kerekh 1. Maʼamarim mi-masekhtot Berakhot ṿe-Shabat -- kerekh 2. Maʼamarim mi-masekhtot ʻEruvin, Pesaḥim, R.h. ṿe-Yoma -- kerekh 3. Masekhtot Sukah, Betsah, Taʻanit, Megilah, Moʻed ḳaṭan ṿa-Ḥagigah.
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  5. Hanoch Ben-Pazi (2016). Ethical Dwelling and the Glory of Bearing Witness. Levinas Studies 10.
    This article addresses the notion of bearing witness and the responsibility bore by the witness, by a careful reading of Emmanuel Levinas's writings. According to Levinas, one of the major experiences of modern man, is the preference of being a "witness" than being a "participant." The phenomenological investigation of bearing witness reveals the witness's involvement in the act and the occurrence that he witnessed. My aim here is to better understand the modern human condition, in which the encounter between the (...)
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  6. Hanoch Ben-Pazi (2014). "Poverty in Rabbinic Midrash", A Poor People of God for the Poor in the World? In Achim Buckenmaier Ludwig Weimer (ed.), 4. "Poverty in Rabbinic Midrash", A Poor People of God for the Poor in the World?, Achim Buckenmaier and Ludwig Weimer (eds.), Rome: Latern University Press 2014, pp. 33 - 58. Latern University Press pp. 33 - 58.
    This study attempts to provide access to the thinking about poverty and the poor reflected in classic rabbinic literature, focusing on a single passage in Leviticus Rabbah that addresses the verse (Lev. 25:25) beginning “should your brother come to ruin.” This passage affords us an opportunity to take a penetrating look into the meaning of poverty, and into its theological and metaphysical contexts, which lie beyond the social and economic issue of poverty. Rabbinic literature comes to us in a variety (...)
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  7. Hanoch Ben-Pazi (2009). Eros Within the Limits of Mere Reason: On the Maimonidean Limits of Modern Jewish Philosophy. In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill 9--335.
    One of the riddles that enthrall those who study modern Jewish thought is how Maimonides attained such high stature among thinkers so far removed from one another – medievals and moderns, rationalists and mystics. One may fairly say that Maimonides was the religious and philosophical anchor for a stunning variety of thinkers, but it appears that more than they seek to understand Maimonides’ views, they find in him an ethical and religious model that enables them to create and formulate their (...)
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  8. Elia Benamozegh (2007). Musar Yehudi le-ʻumat Musar Notsri: Be-Tosefet ʻiḳare Emunato U-Musaro Shel Ha-Islam. Yeshivat or Ṿi-Yeshuʻah.
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  9. Scott Blumenthal (2004). A Kid's Mensch Handbook: Step by Step to a Lifetime of Jewish Values. Behrman House.
    Chapter 1 Welcome to A Kids Mensch Handbook What is a mensch, anyway? How can I be someone people respect? What's A Kid's Mensch Handbook all about? ...
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  10. Eugene B. Borowitz (1999). The Jewish Moral Virtues. Jewish Publication Society.
    A book of practical ethical wisdom applied to contemporary life.
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  11. S. Daniel Breslauer (1986). Modern Jewish Morality: A Bibliographical Survey. Greenwood Press.
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  12. S. Daniel Breslauer (1985). Contemporary Jewish Ethics: A Bibliographical Survey. Greenwood Press.
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  13. Dolores L. Christie (1990). Adequately Considered: An American Perspective on Louis Janssens' Personalist Morals. Eerdmans.
    Christie is a member of the Department of Religious Studies at Baldwin-Wallace College, Cleveland, Ohio (U.S.A.).
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  14. Marc A. Cohen (2016). The Movement From Ethics to Social Relationships for Levinas, and Why Decency Obscures Obligation. International Journal for Philosophy of Religion 79 (2):89-100.
    According to Emmanuel Levinas, the individual bears an infinite obligation to the other person. In the Talmudic reading “Judaism and revolution,” Levinas suggests that we move from the ethical encounter to social relationships using contracts—both particular contracts and the social contract. So social relationships are created by limiting obligation, and as a result these relationships can only be practically acceptable, not ethical. Jewish religious practice for Levinas should also be understood as a set of negotiated limits to our infinite obligation.
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  15. Raphael Cohen-Almagor & Merav Shmueli (2000). Can Life Be Evaluated? The Jewish Halachic Approach Vs. The Quality of Life Approach in Medical Ethics: A Critical View. Theoretical Medicine and Bioethics 21 (2):117-137.
    In recent years there has been an increase in the number of requests formercy killings by patients and their relatives. Under certain conditions,the patient may prefer death to a life devoid of quality. In contrast to thosewho uphold this quality of life approach, those who hold the sanctity oflife approach claim that life has intrinsic value and must be preservedregardless of its quality. This essay describes these two approaches,examines their flaws, and offers a golden path between the two extremepositions.We discuss (...)
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  16. Donatella Di Cesare (2012). La Giustizia Deve Essere di Questo Mondo: Paesaggi Dell'etica Ebraica. Fazi.
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  17. Elliot N. Dorff (2003). Love Your Neighbor and Yourself: A Jewish Approach to Modern Personal Ethics. Jewish Publication Society.
    In this, his third book on modern ethics for JPS, Elliot Dorff focuses on personal ethics, Judaism's distinctive way of understanding human nature, our role in ...
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  18. Elliot N. Dorff & Louis E. Newman (eds.) (1995). Contemporary Jewish Ethics and Morality: A Reader. Oxford University Press.
    Over the past decade much significant new work has appeared in the field of Jewish ethics. While much of this work has been devoted to issues in applied ethics, a number of important essays have explored central themes within the tradition and clarified the theoretical foundations of Jewish ethics. This important text grew out of the need for a single work which accurately and conveniently reflects these developments within the field. The first text of its kind in almost two decades, (...)
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  19. Izhak Englard (2010). Gesetz, Ethik Und Gerechtigkeit Im Judentum. Nomos.
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  20. Zeʹev W. Falk (1991). Religious Law and Ethics: Studies in Biblical and Rabbinical Theonomy. Mesharim Publishers.
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  21. Marvin Fox (ed.) (1975). Modern Jewish Ethics, Theory and Practice. Ohio State University Press.
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  22. Ibn Gabirol (2010). Sefer Mivḥar Ha-Peninim. Madar Shimʻon.
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  23. Mordekhai Gifṭer (2013). Sefer Śimḥat Mordekhai: Ḳovets Maʼamre Ṿe-Ḥidushe ... Mordekhai Gifṭer, Z. Ts. L., Rosh Yeshivat Ṭelz. Shual Dovid Jacob.
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  24. Martin P. Golding (1983). Preventive Vs. Curative Medicine: Perspectives of the Jewish Legal Tradition. Journal of Medicine and Philosophy 8 (3):269-286.
    From the perspectives of Jewish tradition, particularly that of the Halakhah (Jewish law), this paper considers the policy problem of the balance in health care allocations between preventive and curative or crisis medicine. Since the value of human lives has a high degree of supremacy, and the duties to rescue imperiled life and to treat the sick are recognized, it might be argued that a basically curative policy should be favored. On the other hand, the duty of personal health maintenance (...)
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  25. Warren Goldstein (2006). Defending the Human Spirit: Jewish Law's Vision for a Moral Society. Feldheim.
    Expanded from the Chief Rabbi of South Africa's doctoral thesis, Defending the Human Spirit explores the Torah's legal system compared to Western law.
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  26. Lenn Evan Goodman (2008). Love Thy Neighbor as Thyself. Oxford University Press.
    This work is based on the prestigious Gifford Lectures, which Lenn Goodman was invited to deliver in 2005. Goodman was asked to speak about the commandment to 'love thy neighbour as thyself' from the standpoint of Judaism.
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  27. Robert Gordis (1986). Judaic Ethics for a Lawless World. Jewish Theological Seminary of America.
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  28. Simon Greenberg (1977). The Ethical in the Jewish and American Heritage. Distributed by Ktav Pub. House.
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  29. Paul E. Griffiths (2009). God, Genesis and Germlines. Metascience 18 (1):85-86.
    The 23rd volume in the respected series Ô Basic Bioethics’, this book contains seven original and two reprinted essays and a substantial introductory chapter by the editor. The main concern of the editor, and of several contributors, is to dispel the view that organised reli- gion has been consistently hostile to new biomedical developments. Instead, they emphasise that the practice of medicine is endorsed by the Church and by Jewish tradition. In principle, germline mod- ification might count as an extension (...)
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  30. E. Grünebaum (2010). Die Sittenlehre des Judenthums Andern Bekenntnissen Gegenüber: Nebst Dem Geschichtlichen Nachweise Über Die Entstehung Und Bedeutung des Pharisaismus Und Dessen Verhältniss Zum Stifter der Christlichen Religion. Böhlau.
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  31. R. Travers Herford (1933). Talmud and Apocrypha. New York,Ktav Pub. House.
    Introduction.--The Old Testament as the main source of the later ethical teaching.--The development along the rabbinical line.--The non-rabbinical literature: The Apocrypha and pseudepigrapha. The New Testament and Philo.
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  32. Carol K. Ingall (2000). A Leader's Guide to the Study of the Jewish Moral Virtues. Jewish Publication Society.
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  33. Ronald H. Isaacs (2001). Ethics for Everyday Living: Jewish Wisdom for the Twenty-First Century. J. Aronson.
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  34. Ronald H. Isaacs (1999). Exploring Jewish Ethics and Values. Ktav Pub. House.
    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 ...
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  35. Jonathan A. Jacobs (2010). Law, Reason, and Morality in Medieval Jewish Philosophy: [Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides]. Oxford University Press.
    Jon Jacobs emphasises their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with ...
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  36. Robert I. Kahn (1972). The Letter and the Spirit. Waco, Tex.,Word Books.
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  37. Joseph Kaminetsky & Murray I. Friedman (eds.) (1975). Building Jewish Ethical Character. Fryer Foundation.
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  38. Abraham Isaac Kook (2005). Ḳevatsim Mi-Ketav Yad Ḳodsho: Kitve Ha-Rav R. Avraham Yitsḥaḳ Ha-Kohen Ḳuḳ, Zatsal. Makhon le-Hotsaʼat Ginze Ha-ReʼIyah.
    [1] Pinḳas "Aḥaron Boisḳ." Pinḳas "Rishon le-Yafo." Pinḳas 81 pisḳaʼot (Yafo). Pinḳas "Reshimot mi-London." Pinḳas Yerushalayim, 793 -- kerekh 2. Maḥberot ḳeṭanot, Boisḳ 1-2. Pinḳas ha-dapim, 1-4. Pinḳas 5.
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  39. Abraham Isaac Kook (2005). Ḳevatsim Mi-Ketav Yad Ḳodsho: Kitve Ha-Rav R. Makhon le-Hotsaʼat Ginze Ha-ReʼIyah.
    [1] Pinḳas "Aḥaron Boisḳ." Pinḳas "Rishon le-Yafo." Pinḳas 81 pisḳaʼot (Yafo). Pinḳas "Reshimot mi-London." Pinḳas Yerushalayim, 793 -- kerekh 2. Maḥberot ḳeṭanot, Boisḳ 1-2. Pinḳas ha-dapim, 1-4. Pinḳas 5.
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  40. Norman Lamm (1974). The Good Society: Jewish Ethics in Action. New York,Viking Press.
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  41. Chanoch Lampner (1981). Character Development Via the Torah, Talmud, and Their Commentaries: A Unique Approach to the Improvement of One's Values According to the Instructions of the Torah and the Talmud. C. Lampner.
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  42. Hillel ben Baruch Lichtenstein (2005). Sefer Shire Maśkil: Ha-Gorem, Parnasah Ṿe-Khalkalah: Leḳeṭ Amarim, Agadah U-Musar .. Hotsaʼat Mekhon "Bet Sofrim Preśburg.
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  43. Jason Maston (2010). Divine and Human Agency in Second Temple Judaism and Paul: A Comparative Study. Mohr Siebeck.
    Obedience and the law of life in Sirach -- God's gracious acts of deliverance in the Hodayot -- Sin, the Spirit, and human obedience in Romans 7-8.
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  44. Alan Mittleman (2012). A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant. Wiley-Blackwell.
    Ethics in the axial age -- Some aspects of rabbinic ethics -- Medieval philosophical ethics -- Medieval rabbinic and kabbalistic ethics -- Modern Jewish ethics.
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  45. Eric S. Nelson (2014). 科技和道: 布伯, 海德格尔和道家. 长白学刊 2014 (1):9-16.
  46. Jacob Newman (1987). The Dimension of Jewish Ethics. Council of Young Israel Rabbis in Israel.
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  47. Moses L. Pava (2011). Jewish Ethics in a Post-Madoff World: A Case for Optimism. Palgrave Macmillan.
    Machine generated contents note: -- PART 1: Overview * Jewish Ethics in a New Key * Temptations of Tradition * Sacred Compromise * Renewing Jewish Ethics * PART II: On the Ground * Learning to Speak about the Elephant in the Room * The Art of Moral Criticism * Deal Breaker and the Money Laundering Rabbis * Loving the Stranger and the Fall of the Agriprocessors * The Problem with Income and Wealth Inequalities * PART III: Frontiers * "The Exaltation (...)
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  48. Moses L. Pava (2009). Jewish Ethics as Dialogue: Using Spiritual Language to Re-Imagine a Better World. Palgrave Macmillan.
    The case for dialogue -- Increasing moral capital through moral imagination -- The art of ethical dialogue -- Intelligent spirituality in business -- Spirituality in (and out) of the classroom -- Listening to the anxious atheists -- Beyond the flat world metaphor -- Dialogue as a restraint on wealth -- The limits of dialogue.
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  49. Mikhaʼel ben Yosef Perets (2009). Sefer Otsar Ha-Musar: Śiḥot Musar Hagut Hashḳafah ; Mabaṭ Ḥadash Ṿe-ʻamoḳ Be-Agadot Ḥazal ; Leḳaḥim Musariyim Mi-Pisḳe Ha-Shu.ʻa. MikhaʾEl Perets.
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  50. Yiśraʼ Plavinsḳi, el & Ḥayim Mosheh Plavinsḳi (eds.) (2007). Sefer Ha-Zikaron Leha-R. He-Ḥ Ḥayim Mosheh, Zal, Plavinsḳi. Bene Ha-Mishpaḥah.
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