Search results for 'Tradition (Judaism' (try it on Scholar)

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  1. Gersion Appel (1975). A Philosophy of Mizvot: The Religious-Ethical Concepts of Judaism, Their Roots in Biblical Law, and the Oral Tradition. Ktav Pub. House.
     
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  2.  7
    Boaz Cohen (1959/1969). Law and Tradition in Judaism. New York, Ktav Pub. House.
    Boaz Cohen. sincere and great D'nan 'TD^n who do not approve of the policies or politics of their wilful and dominating leaders, but they are cowed into an undignified silence and submission, and are rendered impotent for salutary action.
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  3. Helmut Holzhey, Gabriel Gideon Hillel Motzkin, Hartwig Wiedebach & Universitèat Zèurich (2000). Religion der Vernunft Aus den Quellen des Judentums Tradition Und Ursprungsdenken in Hermann Cohens Spèatwerk : Internationale Konferenz in Zèurich 1998 = Religion of Reason Out of the Sources of Judaism : Tradition and the Concept of Origin in Hermann Cohen's Later Work.
     
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  4. Tamar Rudavsky (1995). Gender and Judaism the Transformation of Tradition.
     
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  5.  40
    John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.
    The Islamic philosophical tradition was the privileged site for the study and continuation of the Classical philosophical tradition in the Middle Ages. An initial chapter on the history of Islamic philosophy sets the stage for sixteen articles on issues across the Islamic, Jewish and Christian traditions. The goal is to see the Islamic tradition in its own richness and complexity as the context of much Jewish intellectual work. Taken together, these two traditions provide the wider context to (...)
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  6. Geza Vermes (1995). Tradition and Scripture in Judaism : The Genesis of Literary Works in the Light of the Dead Sea Scrolls. In Christoph J. Nyíri (ed.), Tradition: Proceedings of an International Research Workshop at Ifk, Vienna, 10-12 June 1994. Internationales Forschungszentrum Kulturwissenschaften
     
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  7.  4
    Keith Ward (1992). Gijsbert van den Brink, Luco J. Van den Brom and Marcel Sarot. Ed. Christian Faith and Philosophical Theology. Pp. 295. Don Cupitt. The Time Being. Pp. 195. £9.95.Harold A. Netland. Dissonant Voices. Pp. 323. £14.95.Steven Heine, Ed. A Study of Dogen, Masao Abe. Pp. 251. Brian Davies. The Thought of Thomas Aquinas. Pp. 391. £45.Norman Solomon. Judaism and World Religion. Pp. 295. £40.Joseph Mitsuo Kitagawa. The Quest for Human Unity. Pp. 288. Langdon Gilkey. Through the Tempest. Pp. 252. William J. Jackson, Ed. J. L. Mehta on Heidegger, Hermeneutics and Indian Tradition. Pp. 309. [REVIEW] Religious Studies 28 (3):433.
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  8.  3
    Krunoslav Pranjić (2006). Global Ethics on the Tradition of Judaism, Christianity and Islam. Filozofska Istrazivanja 26 (4):879-890.
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  9.  1
    Jonathan A. Jacobs (2011). Tradition, Rationality, and Moral Life : Medieval Judaism's Insight. In Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press 127.
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  10. Jacob B. Agus (1971). Dialogue and Tradition. New York,Abelard-Schuman.
     
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  11. Markus N. A. Bockmuehl (2000/2003). Jewish Law in Gentile Churches: Halakhah and the Beginning of Christian Public Ethics. Baker Academic.
    Halakhah and ethics in the Jesus tradition -- Matthew's divorce texts in the light of pre-rabbinic Jewish law -- Let the dead bury their dead : Jesus and the law revisited -- James, Israel, and Antioch -- Natural law in Second Temple Judaism -- Natural law in the New Testament? -- The Noachide commandments and New Testament ethics -- The beginning of Christian public ethics : from Luke to Aristides and Diognetus -- Jewish and Christian public ethics in the (...)
     
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  12.  6
    Michael Sohn (2013). Emmanuel Levinas and the New Science of Judaism. Journal of Religious Ethics 41 (4):626-642.
    This article addresses Emmanuel Levinas's re-conceptualization of Jewish identity by examining his response to a question he himself poses: “In which sense do we need a Jewish science?” First, I attend to Levinas's critique of modern science of Judaism, particularly as it was understood in the critical approaches of the nineteenth-century school of thought, Wissenschaft des Judentums. Next, I detail Levinas's own constructive proposal that would, in his words, “enlarge the science of Judaism.” He retrieved classical textual sources that modern (...)
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  13. Jacob Neusner (1987). First Principles of Systemic Analysis the Case of Judaism Within the History of Religion. Monograph Collection (Matt - Pseudo).
     
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  14.  1
    Fernando Gross (2015). 50 anos de Nostra Aetate : estreitando laços de estima e amizade. Judaísmo e Cristianismo. Revista de Teologia . Issn 2177-952x 9 (16):5-26.
    On the path of the continued application of the Second Vatican Council’s Document Nostra Aetate, which turns 50, presenting a deepening biblical material based on written and oral tradition of the Jews and the Church's teaching from the same Vatican II up to the present days, by confirming the teaching of the last Popes, narrowing the route of mutual regard and friendship in dialogue with Judaism and the common heritage present in the Pentateuch and in all the Holy Scriptures.
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  15. Hermann Cohen (1972). Religion of Reason Out of the Sources of Judaism. Monograph Collection (Matt - Pseudo).
    Hermann Cohen's Religion of Reason, Out of the Sources of Judaism is widely taken to be the greatest work in Jewish philosophy and religious thought since Maimonides' Guide to the Perplexed. It is at once a Jewish book and a philosophical one: Jewish because it takes its material from the literary tradition that extends from the bible to the rabbis to the great medieval philosophers; philosophical because it studies that material in order to construct a worldview that is rational (...)
     
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  16.  3
    Sandu Frunza (2010). Aspects of the Connection Between Judaism and Christianity in Franz Rosenzweig's Philosophy. Journal for the Study of Religions and Ideologies 6 (18):181-205.
    The novelty in Rosenzweig’s new ways of thinking lies in the fact that, unlike the traditional view, in his thought philosophy is the discipline containing a subjective element, whereas religion is more objective since it is founded on revelation. These complementary differences help the philosopher rethink Judaism and Jewish identity in the context of the spiritual crisis of the secularized Judaism of his time. Starting with the analysis of this reconstruction of philosophy, this text attempts to present a balanced perspective (...)
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  17.  23
    Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  18. E. Alan Morinis (2002). Climbing Jacob's Ladder: One Man's Rediscovery of a Jewish Spiritual Tradition. Broadway Books.
    Jewish by birth, though from a secular family, Alan Morinis took a deep journey into Hinduism and Buddhism as a young man. He received a doctorate for his study of Hindu pilgrimage, learned yoga in India with B. K. S. Iyengar, and attended his first Buddhist meditation course in the Himalayas in 1974. But in 1997, when his film career went off track and he reached for some spiritual oxygen, he felt inspired to explore his Jewish heritage. In his reading (...)
     
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  19.  6
    Sid Schwarz (2008). Judaism and Justice: The Jewish Passion to Repair the World. Jewish Lights Pub..
    The purpose of Judaism -- The Exodus-Sinai continuum of Jewish life -- Genesis : Abraham and "the call" -- Exodus : embracing the covenant -- Leviticus : roadmap to a more perfect world -- Numbers : from wilderness to prophecy -- Deuteronomy : how central is God? -- Sinai applied : seven core values of the rabbinic tradition -- The American Jewish community and the public square -- Jews and the struggle for civil rights -- Soviet Jewry : a (...)
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  20. Imanuel Aboab (2007). Nomología, o, Discursos Legales. Ediciones Universidad de Salamanca.
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  21.  2
    Zechariah Fendel (1995). Seasons of Splendor: Shabbos and the Mo'adim. Hashkafah Publications.
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  22. ʻAḳiva ben Daṿid Shṭainman (2013). Ḳunṭres Magen Ha-Melekh: Beʼur Shiṭat Ha-Rambam She-En Maḥloḳet Ba-Halakhah le-Mosheh Mi-Sinai: Mesudar Ke-Heʻarot ʻal Shut Ḥaṿat Yaʼir, Sim. 192, ʻim Heʻarot Ḳetsarot U-Marʼeh Meḳomot le-Divre Ha-Ḥaṿat Yaʼir, Kede le-Haḳel ʻal Ha-Meʻayen. Shṭainman.
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  23.  13
    James Turner Johnson (2008). Thinking Comparatively About Religion and War. [REVIEW] Journal of Religious Ethics 36 (1):157-179.
    In contrast to the period when the "Journal of Religious Ethics" began publishing, the study of religion in relation to war and connected issues has prospered in recent years. This article examines three collections of essays providing comparative perspectives on these topics, two recently authored studies of Buddhism and Islam in relation to war, and a compendious collection of texts on Western moral tradition concerning war, peace, and related issues from classical Greece and Rome to the present.
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  24. Erich Fromm & Douglas Kellner, Judaism, and the Frankfurt School.
    The Frankfurt School had a highly ambivalent relation to Judaism. On one hand, they were part of that Enlightenment tradition that opposed authority, tradition, and all institutions of the past -- including religion. They were also, for the most part, secular Jews who did not support any organized religion, or practice religious or cultural Judaism. In this sense, they were in the tradition of Heine, Marx, and Freud for whom Judaism was neither a constitutive feature of their (...)
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  25. Douglas Kellner, Erich Fromm, Judaism, and the Frankfurt School.
    The Frankfurt School had a highly ambivalent relation to Judaism. On one hand, they were part of that Enlightenment tradition that opposed authority, tradition, and all institutions of the past -- including religion. They were also, for the most part, secular Jews who did not support any organized religion, or practice religious or cultural Judaism. In this sense, they were in the tradition of Heine, Marx, and Freud for whom Judaism was neither a constitutive feature of their (...)
     
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  26.  26
    Elliot N. Dorff (1997). Judaism, Business and Privacy. Business Ethics Quarterly 7 (2):31-44.
    This article first describes some of the chief contrasts between Judaism and American secularism in their underlying convictions about the business environment and the expectations which all involved in business can have of each other—namely, duties vs. rights,communitarianism vs. individualism, and ties to God and to the environment based on our inherent status as God’s creatures rather than on our pragmatic choice. Conservative Judaism’s methodology for plumbing the Jewish tradition for guidance is described and contrasted to those of Orthodox (...)
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  27.  15
    David Novak (1998). Natural Law in Judaism. Cambridge University Press.
    This book breaks new ground in the study of Judaism, in philosophy, and in comparative ethics. It demonstrates that the assumption that Judaism has no natural law theory to speak of, held by the vast majority of scholars, is simply wrong. The book shows how natural law theory, using a variety of different terms for itself throughout the ages, has been a constant element in Jewish thought. The book sorts out the varieties of Jewish natural law theory, illuminating their strengths (...)
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  28. David Brown (1999). Tradition and Imagination: Revelation and Change. Oxford University Press Uk.
    Tradition and revelation are often seen as opposites: tradition is viewed as being secondary and reactionary to revelation which is a one-off gift from God. Drawing on examples from Christian history, Judaism, Islam, and the classical world, this book challenges these definitions and presents a controversial examination of the effect history and cultural development has on religious belief: its narratives and art. David Brown pays close attention to the nature of the relationship between historical and imaginative truth, and (...)
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  29.  10
    Ronald M. Green (1982). Abraham, Isaac, And The Jewish Tradition: An Ethical Reappraisal. Journal of Religious Ethics 10 (1):1-21.
    Would the Jewish tradition agree with Søren Kierkegaard's claim that the biblical episode of Abraham's near-sacrifice of Isaac represents a fearful "teleological suspension of the ethical"? After surveying a variety of classical Jewish sources, the author concludes that Kierkegaard's interpretation has almost no resonance within the Jewish tradition. Rather than involving a suspension of the ethical, this episode is viewed by Jewish writers as involving a moment of supreme moral responsibility on the part of both God and man. (...)
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  30.  33
    A. M. Weisberger (2003). Animal Rights Within Judaism: The Nature of the Relationship Between Religion and Ethics. Sophia 42 (1):77-84.
    The general concern of the paper is to ponder whether religious views inform ethical views? This is explored through the issue of animal rights within Judaism. There is not only a great divergence, even today worldwide, on the realm of freedom that non-humans may enjoy, but historically this group of individuals has been most restricted in their behaviour, and level of value, by the Western religious worldviews. Hence it would be instructive to see to what extent an ethical attitude toward (...)
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  31.  22
    Galia Patt-Shamir (2010). The Value in Storytelling: Women's Life-Stories in Confucianism and Judaism. Dao: A Journal of Comparative Philosophy 9 (2):175-191.
    This essay retells the stories of four exemplary women from Confucianism and Judaism, hoping that the tension these stories exhibit can teach us something about women’s lives within the boundaries of tradition, then and now. It refers to two ideal “family caretakers”: M eng Mu 孟母, who devoted her life to her son’s learning, and Rachel, who devoted her life to her husband, the famous Rabbi Akiva. Then it tells the stories of two almost completely opposing exemplary figures: The (...)
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  32.  16
    M. R. Gillick (2001). Artificial Nutrition and Hydration in the Patient with Advanced Dementia: Is Withholding Treatment Compatible with Traditional Judaism? Journal of Medical Ethics 27 (1):12-15.
    Several religious traditions are widely believed to advocate the use of life-sustaining treatment in all circumstances. Hence, many believe that these faiths would require the use of a feeding tube in patients with advanced dementia who have lost interest in or the capacity to swallow food. This article explores whether one such tradition—halachic Judaism—in fact demands the use of artificial nutrition and hydration in this setting. Traditional arguments have been advanced holding that treatment can be withheld in persons who (...)
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  33.  16
    Paul Root Wolpe (1999). Reply to Barbara Pfeffer Billauer's "on Judaism and Genes". Kennedy Institute of Ethics Journal 9 (2):167-174.
    : The response of Barbara Pfeffer Billauer to my article "If I Am Only My Genes, What Am I? Genetic Essentialism and a Jewish Response" highlights the conflict between a sociological understanding of religion and the resistance to such analysis from within a faith tradition. Ms. Billauer makes three main points; the first strangely credits to me, and then attacks, an argument the article takes great pains to refute, but does so to emphasize the faith's prescient guidance in matters (...)
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  34. David Brown (2004). Tradition and Imagination: Revelation and Change. Oxford University Press Uk.
    Tradition and revelation are often seen as opposites: tradition is viewed as secondary and reactionary in relation to revelation which is a one-off gift from God. Drawing on examples from Christian history, Judaism, Islam, and theclassical world this book challenges these definitions and presents a controversial examination of the effect history and cultural development has on religious belief: its narratives and art.David Brown pays close attention to the nature of the relationship between historical and imaginative truth, and focuses (...)
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  35. G. Comeau (1997). Le judaïsme dans le monde moderne: L'exemple du Conservative Judaism. Recherches de Science Religieuse 85 (2):199-223.
    Le mouvement appelé Conservative ou massorti est le courant le plus florissant du judaïsme depuis le début du siècle aux États-Unis, d’où il s’est répandu en beaucoup de pays . Cherchant à se frayer une voie entre les tendances « réformée » et « orthodoxe », qui se sont affrontées en Allemagne depuis le milieu du XIXe siècle, puis aux Etats-Unis, ce courant est significatif des tensions et des évolutions qui traversent le judaïsme contemporain. Reprenant l'intuition fondamentale de Frankel, pour (...)
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  36. Peter Eli Gordon (2003). Rosenzweig and Heidegger Between Judaism and German Philosophy. Monograph Collection (Matt - Pseudo).
    Franz Rosenzweig is widely regarded today as one of the most original and intellectually challenging figures within the so-called renaissance of German-Jewish thought in the Weimar period. The architect of a unique kind of existential theology, and an important influence upon such philosophers as Walter Benjamin, Martin Buber, Leo Strauss, and Emmanuel Levinas, Rosenzweig is remembered chiefly as a "Jewish thinker," often to the neglect of his broader philosophical concerns. Cutting across the artificial divide that the traumatic memory of National (...)
     
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  37.  3
    Lucian Zeev Hersovici (2010). Sandu Frunza, Filosofie şi Iudaism/ Philosophy and Judaism. Journal for the Study of Religions and Ideologies 5 (15):119-120.
    Sandu Frunza, Filosofie şi Iudaism (Philosophy and Judaism) Ed. Limes, Cluj-Napoca, 2006.
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  38. Jonathan A. Jacobs (2010). “Torah and Political Power: Judaism and the Liberal Polity. Trumah.
    Discusses the respects in which religiously grounded considerations can have an appropriate---even important--role in the public and political discourse of a liberal polity. Examines the role tradition can have in enabling people to attain a reasoned justification for moral ideas and ideals, i.e., tradition is not always an impediment to universally valid or objective considerations. Also, discusses respects in which modern liberalism owes an important debt to religious ideas.
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  39. Menachem Marc Kellner (1996). Maimonides on the "Decline of the Generations" and the Nature of Rabbinic Authority. Monograph Collection (Matt - Pseudo).
     
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  40. Daniel Jeremy Silver (1970). Judaism and Ethics. [New York]Ktav Pub. House.
    Introduction, by D. J. Silver.--The issues: Some current trends in ethical theory, by A. Edel. Contemporary problems in ethics from a Jewish perspective, by H. Jonas. What is the contemporary problematic of ethics in Christianity? By J. M. Gustafson. Modern images of man, by J. N. Hartt. Is there a common Judaeo-Christian ethical tradition? By I. M. Blank. Problematics of Jewish ethics, by M. A. Meyer. Revealed morality and modern thought, by N. Samuelson.--The Jewish background: Does Torah mean law? (...)
     
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  41.  12
    John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition. Historical Materialism 16 (3):77-103.
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  42.  5
    John Roberts (2008). The 'Returns to Religion': Messianism, Christianity and the Revolutionary Tradition. Part I: 'Wakefulness to the Future'. Historical Materialism 16 (2):59-84.
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  43. Samuel Belkin (1979). In His Image: The Jewish Philosophy of Man as Expressed in Rabbinic Tradition. Greenwood Press.
     
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  44. Leonide S. Blickshtein (1989). The Idea of the Covenant, the Chosenness of the People, and the Status of Personality in the Biblical Tradition: Historico-Philosophical Perspectives. Center for Jewish Community Studies, Jerusalem Center for Public Affairs.
     
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  45. Elliot N. Dorff (2011). The Unfolding Tradition: Philosophies of Jewish Law. Aviv Press.
     
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  46. David M. Feldman (1986). Health and Medicine in the Jewish Tradition: L'hayyim--To Life. Crossroad.
  47. Isaac Franck & J. DAvid Bleich (eds.) (1980). Biomedical Ethics in Perspective of Jewish Teaching and Tradition: Proceedings of an Academic Conference, November 13, 1977. College of Jewish Studies of Greater Washington (D.C.).
     
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  48.  27
    David L. Freeman & Judith Z. Abrams (eds.) (1999). Illness and Health in the Jewish Tradition: Writings From the Bible to Today. Jewish Publication Society.
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  49.  7
    Nahum Norbert Glatzer (ed.) (1969/1982). The Judaic Tradition: Texts. Behrman House.
    The rest is commentary.--Faith and knowledge.--The dynamics of emancipation.
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  50.  7
    David Hartman (2011). The God Who Hates Lies: Confronting and Rethinking Jewish Tradition. Jewish Lights Pub..
    Introduction: what planet are you from? A yeshiva boy's pilgrimage into philosophy, history, and reality -- 1. Halakhic spirituality: living in the presence of God -- 2. Toward a God-intoxicated halakha -- 3. Feminism and apologetics: lying in the presence of God -- 4. Biology or covenant? Conversion and the corrupting influence of gentile seed -- 5. Where did modern orthodoxy go wrong? The mistaken halakhic presumptions of Rabbi Soloveitchik -- 6. The God who hates lies: choosing life in the (...)
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