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  1. Five Problems for the Moral Consensus About Sins.Mike Ashfield - forthcoming - International Journal for Philosophy of Religion:1-33.
    A number of Christian theologians and philosophers have been critical of overly moralizing approaches to the doctrine of sin, but nearly all Christian thinkers maintain that moral fault is necessary or sufficient for sin to obtain. Call this the “Moral Consensus.” I begin by clarifying the relevance of impurities to the biblical cataloguing of sins. I then present four extensional problems for the Moral Consensus on sin, based on the biblical catalogue of sins: (1) moral over-demandingness, (2) agential unfairness, (3) (...)
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  2. 'Not My People': Jewish-Christian Ethics and Divine Reversals in Response to Injustice.Joshua Blanchard - 2019 - In Kevin Timpe & Blake Hereth (eds.), The Lost Sheep in Philosophy of Religion: New Perspectives on Disability, Gender, Race, and Animals. New York, USA: Routledge. pp. 120-137.
    In the Hebrew Scriptures, there are familiar consequences for disobedience to God—destruction of holy sites, slavery, exile, and death. But there is one consequence that is less familiar and of special interest in this chapter. Disobedience to God sometimes results in stark reversals in God’s very relationship and experiential availability to God’s own people. Such people may even remove God’s very presence. This is a curious form of punishment that threatens the very spiritual identity of the victims of the reversal. (...)
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  3. Alan L. Mittleman (Ed.) Holiness in Jewish Thought. (Oxford: Oxford University Press, 2018). Pp. X + 241. £65.00 (Hbk). ISBN: 978 0 19 879649 7. [REVIEW]Jonathan Nassim - 2019 - Religious Studies 55.
    Review of Alan L. Mittleman (ed.) Holiness in Jewish Thought.
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  4. The Medical Cosmology of Halakha: The Expert, the Physician, and the Sick Person on Shabbat in the Shulchan Aruch.Zackary Berger - 2018 - Studies in Judaism, Humanities, and the Social Sciences 1 (2).
    One of the best-known principles of halakha is that Shabbat is violated to save a life. Who does this saving and how do we know that a life is in danger? What categories of illness violate Shabbat and who decides? A historical-sociological analysis of the roles played by Jew, non-Jew, and physician according to the approach of “medical cosmology” can help us understand the differences in the approach of the Shulchan Aruch compared to later decisors (e.g., the Mishnah Berurah). Such (...)
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  5. Hermann Cohen and the Redemptive Potentiality of Sin.Richard Mather - 2018
    Anticipating Martin Buber, Hermann Cohen said we must recognize the living, breathing individual as a “Thou,” and not just as a generic example of humanity. As significant as the universal ethical ideal is for Cohen, he recognized that ethics is concerned with individuals only insofar as they are members of humanity as a whole. Ethics can’t always deal with individual moral feelings or with sin. In other words, it is religion -- rather than ethics -- that concerns itself with the (...)
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  6. The Correlation of Science and Ethics in Hermann Cohen's Philosophy.Richard Mather - 2018
    Hermann Cohen made a distinction between the logic of science and the ideal of ethics, and noted that the natural world and the world of ethics are perceived very differently. This is because the order of the physical world is unchangeable (e.g, the sun sets in the west, night follows day, etc), while in the ideal world ethical rules can be accepted or rejected. It seems there should be one explanation for science, which is empirically self-evident, and another for ethics, (...)
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  7. The Ethical Idealism and Prophetic Messianism of Hermann Cohen.Richard Mather - 2018
    Hermann Cohen agreed with Immanuel Kant that ethics must be directed towards the well-being of humanity. The essential feature of this is its universality. As Cohen saw it, progress was (or at least ought to be) moving towards universal suffrage and democratic socialism. Following Kant, Cohen defended the so-called categorical imperative; that we should treat humanity in other persons always as an end and never as a means only. (Kant’s famous definition of the categorical imperative is to “act only according (...)
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  8. Patient Autonomy in Talmudic Context: The Patient’s ‘‘I Must Eat’’ on Yom Kippur in the Light of Contemporary Bioethics.Zackary Berger & Joshua Cahan - 2016 - Journal of Religion and Health 5 (5):5.
    In contemporary bioethics, the autonomy of the patient has assumed considerable importance. Progressing from a more limited notion of informed consent, shared decision making calls upon patients to voice the desires and preferences of their authentic self, engaging in choice among alternatives as a way to exercise deeply held values. One influential opinion in Jewish bioethics holds that Jewish law, in contradistinction to secular bioethics, limits the patient's exercise of autonomy only in those instances in which treatment choices are sensitive (...)
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  9. The Movement From Ethics to Social Relationships for Levinas, and Why Decency Obscures Obligation.Marc A. Cohen - 2016 - 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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  10. Ethnography and Jewish Ethics.Michal S. Raucher - 2016 - Journal of Religious Ethics 44 (4):636-658.
    This essay offers a Jewish approach to ethnography in religious ethics. Following the work of other ethnographers working in religious ethics, I explore how an ethnographic account of reproductive ethics among Haredi Jewish women in Jerusalem enhances and improves Jewish ethical discourse. I argue that ethnography should become an integral part of Jewish ethics for three reasons. First, with a contextual approach to guidance and application of law and norms, an ethnographic approach to Jewish ethics parallels the way ethical decisions (...)
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  11. Law, Ethics, and the Needs of History: Mendelssohn, Krochmal, and Moral Philosophy.Elias Sacks - 2016 - Journal of Religious Ethics 44 (2):352-377.
    Although the role of ethics in modern Jewish thought has been widely explored, major works by foundational philosophers remain largely absent from such discussions. This essay contributes to the recovery of these voices, focusing on the Hebrew writings of Moses Mendelssohn and Nachman Krochmal. I argue that these texts reveal the existence of a shared ethical project animating these founding philosophical voices of Jewish modernity, and that reconstructing their claims contributes to broader conversations about the relationship between ethics and law. (...)
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  12. Ethical Dwelling and the Glory of Bearing Witness.Hanoch Ben-Pazi - 2015 - Levinas Studies 10 (1):221-248.
    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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  13. "Poverty in Rabbinic Midrash", A Poor People of God for the Poor in the World?Hanoch Ben-Pazi - 2014 - 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. 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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  14. 科技和道: 布伯, 海德格尔和道家.Eric S. Nelson - 2014 - 长白学刊 2014 (1):9-16.
  15. Sefer Śimḥat Mordekhai: Ḳovets Maʼamre Ṿe-Ḥidushe ... Mordekhai Gifṭer, Z. Ts. L., Rosh Yeshivat Ṭelz.Mordekhai Gifṭer - 2013 - Shual Dovid Jacob.
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  16. La Giustizia Deve Essere di Questo Mondo: Paesaggi Dell'etica Ebraica.Donatella Di Cesare - 2012 - Fazi.
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  17. Some Preliminary Observations on Truth and Argumentation in the Jewish Legal Tradition.Bernard S. Jackson - 2012 - In Bjarne Melkevek (ed.), Standing Tall: Hommages à Csaba Varga. Budapest: Pázmány Press. pp. 199-207.
    After a section of Methodological Preliminaries, I consider Truth and Argumentation in the Jewish Legal Tradition, under the following subheadings: Truth in Judaism, Truth and Norms, Truth and Language, Truth and Logic, Truth and Argumentation. I thus use an external framework in order to pose questions to the Jewish legal tradition, and identify internal resources which may provide partial answers to these questions. But are these partial answers so peculiar, theological, culturally contingent as to lack any value in terms of (...)
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  18. A Short History of Jewish Ethics: Conduct and Character in the Context of Covenant.Alan Mittleman - 2012 - 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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  19. Jewish Ethics in a Post-Madoff World: A Case for Optimism.Moses L. Pava - 2011 - 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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  20. Gesetz, Ethik Und Gerechtigkeit Im Judentum.Izhak Englard - 2010 - Nomos.
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  21. Sefer Mivḥar Ha-Peninim.Ibn Gabirol - 2010 - Madar Shimʻon.
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  22. 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.E. Grünebaum - 2010 - Böhlau.
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  23. Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides.Jonathan Jacobs - 2010 - 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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  24. Divine and Human Agency in Second Temple Judaism and Paul: A Comparative Study.Jason Maston - 2010 - 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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  25. Eros Within the Limits of Mere Reason: On the Maimonidean Limits of Modern Jewish Philosophy.Hanoch Ben-Pazi - 2009 - In James T. Robinson (ed.), The Cultures of Maimonideanism: New Approaches to the History of Jewish Thought. Brill. pp. 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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  26. God, Genesis and Germlines. [REVIEW]Paul E. Griffiths - 2009 - 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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  27. Review of On Justice: An Essay in Jewish Philosophy, by Lenn E. Goodman. [REVIEW]Bernard Jackson - 2009 - Philosophy East and West 59 (4):562-565.
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  28. Jewish Ethics as Dialogue: Using Spiritual Language to Re-Imagine a Better World.Moses L. Pava - 2009 - 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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  29. Sefer Otsar Ha-Musar: Śiḥot Musar Hagut Hashḳafah ; Mabaṭ Ḥadash Ṿe-ʻamoḳ Be-Agadot Ḥazal ; Leḳaḥim Musariyim Mi-Pisḳe Ha-Shu.ʻa.Mikhaʼel ben Yosef Perets - 2009 - MikhaʾEl Perets.
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  30. Dealing with Death in the Jewish Legal Tradition.Daniel B. Sinclair - 2009 - Journal of Bioethical Inquiry 6 (3):297-305.
    The main theme of the article is the tension between the obligation to preserve life, and the value of timely death. This tension is resolved by distinguishing between precipitating death, which is prohibited, and merely removing an impediment to it, which is permitted. In contemporary Jewish law, a distinction is made between therapy, which may be discontinued, and life-support, which must be maintained until the establishment of death. Another theme is that of “soft” patient autonomy, and its role in dealing (...)
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  31. Love Thy Neighbor as Thyself.Lenn Evan Goodman - 2008 - 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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  32. The Universality of Jewish Ethics: A Rejoinder to Secularist Critics.David Novak - 2008 - Journal of Religious Ethics 36 (2):181-211.
    Jewish ethics like Judaism itself has often been charged with being "particularistic," and in modernity it has been unfavorably compared with the universality of secular ethics. This charge has become acute philosophically when the comparison is made with the ethics of Kant. However, at this level, much of the ethical rejection of Jewish particularism, especially its being beholden to a God who is above the universe to whom this God prescribes moral norms and judges according to them, is also a (...)
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  33. Conscience: The Duty to Obey and the Duty to Disobey.Harold M. Schulweis - 2008 - Jewish Lights.
    From Abraham to Abu Ghraib, from the dissenting prophets to Darfur, he probes history, the Bible and the works of contemporary thinkers for ideas about both ...
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  34. Go and Tend the Earth: A Jewish View on an Enhanced World.Laurie Zoloth - 2008 - Journal of Law, Medicine and Ethics 36 (1):10-25.
    In this essay, the author considers how one particular faith community, contemporary Judaism, in all its internal diversity, has reflected on the issue of how far the project of genetic intervention ought to go when the subject of the future - embodied, willful, and vulnerable - is at stake. Knowing, naming, and acting to change is not only a narrative of faith traditions; it is a narrative of biological science as well.
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  35. Musar Yehudi le-ʻumat Musar Notsri: Be-Tosefet ʻiḳare Emunato U-Musaro Shel Ha-Islam.Elia Benamozegh - 2007 - Yeshivat or Ṿi-Yeshuʻah.
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  36. Sefer Ha-Zikaron Leha-R. He-Ḥ Ḥayim Mosheh, Zal, Plavinsḳi.Yiśraʼ Plavinsḳi, el & Ḥayim Mosheh Plavinsḳi (eds.) - 2007 - Bene Ha-Mishpaḥah.
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  37. Sefer Ha-Zikaron Leha-R. He-Ḥ Ḥayim Mosheh, Zal, Plavinsḳi.Yiśraʼel Plavinsḳi & Ḥayim Mosheh Plavinsḳi (eds.) - 2007 - Bene Ha-Mishpaḥah.
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  38. Jewish Perspectives on the Use of Preimplantation Genetic Diagnosis.Mark Popovsky - 2007 - Journal of Law, Medicine and Ethics 35 (4):699-711.
    This article presents an analysis of the ethical considerations raised by preimplantation genetic diagnosis from a Jewish perspective. It weighs the Jewish imperatives to pursue good health against a number of harms that may follow from the expanded use of PGD technology, including increased medical risk to the mother, the destruction of embryos and possible emotional harm to the child born from this procedure. It pays special attention to the potential harms that may befall those in society who do not (...)
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  39. Sefer Ba-Ḳodesh Ḥazitikha: Maʼamre Hitḥazḳut Ṿe-Divre Hitʻorerut ... Be-Maʻalat Shemirat Ha-ʻenayim.Shaʼul Mendl Ṿigder - 2007 - Mishp.Ṿigder.
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  40. Defending the Human Spirit: Jewish Law's Vision for a Moral Society.Warren Goldstein - 2006 - 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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  41. Ḳevatsim Mi-Ketav Yad Ḳodsho: Kitve Ha-Rav R. Avraham Yitsḥaḳ Ha-Kohen Ḳuḳ, Zatsal.Abraham Isaac Kook - 2005 - 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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  42. Ḳevatsim Mi-Ketav Yad Ḳodsho: Kitve Ha-Rav R.Abraham Isaac Kook - 2005 - 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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  43. Sefer Shire Maśkil: Ha-Gorem, Parnasah Ṿe-Khalkalah: Leḳeṭ Amarim, Agadah U-Musar ..Hillel ben Baruch Lichtenstein - 2005 - Hotsaʼat Mekhon "Bet Sofrim Preśburg.
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  44. [Mitsṿat Ahavat Yiśraʼel]: The Mitzvah to Love Your Fellow as Yourself: A Chasidic Discourse.Menahem Mendel Schneersohn - 2005 - Kehot Publication Society.
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  45. A Kid's Mensch Handbook: Step by Step to a Lifetime of Jewish Values.Scott Blumenthal - 2004 - 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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  46. What the Angel Taught You: Seven Keys to Life Fulfillment.Noah Weinberg - 2004 - Mesorah Publications.
    " In their ground-breaking book, "What the Angel Taught You; Seven Keys to Life Fulfillment," two world-renowned educators collaborate to ask and answer some of ...
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  47. Sefer Musre Rashbi: Divre Musar Be-ʻinyene Ha-Midot Uvi-Sheʼar ʻinyanim / Mi-Leshon Shimʻon Ben Yoḥai. Ṿe-ʻalav Ḥibur Even Shelemah: Bo Yevoʼar Divre Ha-Musar Sheba-Zohar ... [REVIEW]Simeon bar Yoḥai - 2004 - Mekhon Daʻat Yosef.
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  48. Sefer Musre Rashbi: Divre Musar Be-ʻinyene Ha-Midot Uvi-Sheʼar ʻinyanim / Mi-Leshon Shimʻon Ben Yoḥai.Simeon bar Yoḥai - 2004 - Mekhon Daʻat Yosef.
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  49. Love Your Neighbor and Yourself: A Jewish Approach to Modern Personal Ethics.Elliot N. Dorff - 2003 - 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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  50. Universalizing the Particular : Natural Law in Second Temple Jewish Ethics.Gregory E. Sterling - 2003 - In David T. Runia, Gregory E. Sterling & Hindy Najman (eds.), The Studia Philonica Annual. Brown University. pp. 64-80.
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1 — 50 / 118