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  • 2020-2024  (3)
  • 2021  (3)
  • Maimonides, Moses
  • Bible. Criticism, interpretation, etc.  (3)
  • 1
    Language: English
    Year of publication: 2021
    Titel der Quelle: Megadim: Journal of Biblical Studies
    Angaben zur Quelle: 61 (2021) 19-27
    Keywords: Maimonides, Moses, Criticism and interpretation ; Bible. Criticism, interpretation, etc. ; Bible. Criticism, interpretation, etc., Jewish ; Jews History Babylonian captivity, 598-515 B.C. ; Biblical teaching ; Promises Biblical teaching ; Eretz Israel In the Bible
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  • 2
    Language: English
    Year of publication: 2021
    Titel der Quelle: Accounting for the Commandments in Medieval Judaism
    Angaben zur Quelle: (2021) 27–44
    Keywords: Maimonides, Moses, ; Bible. Criticism, interpretation, etc. ; Charity Religious aspects ; Judaism ; Charity laws and legislation (Jewish law) Early works to 1800
    Abstract: Deuteronomy 15:8 dictates “Rather, you must open your hand and lend him sufficient for his lack that he is lacking (dê maḥsoro asher yeḥsar lo). The second- and third-century CE rabbis interpret this command rather narrowly, and it appears marginal to late antique Jewish notions of almsgiving. Maimonides (1138–1204) is the first jurist to interpret this scriptural language in a way that casts it as the underlying principle of the Jewish law and practice of almsgiving. Maimonides’s interpretive innovation is almost entirely neglected by thirteenth-century Ashkenazic scholars. The thirteenth-century Spanish scholars Naḥmanides, Shlomo Ibn Adret, and the unknown author of Sefer ha-Ḥinnukh refer to Maimonides’s understanding of dê maḥsoro, but their mentions of it demonstrate its marginality to Jewish legal and ethical discourse of the period. By contrast, the Spanish jurist Jacob ben Asher (fourteenth century) makes dê maḥsoro central to his understanding of Jewish charity in his systematic law code Arbaʿah ṭurim, and Israel Ibn al-Naqāwa does the same in his contemporaneous work of religious edification Menorat ha-maʾor. The growing popularity of the Arbaʿah ṭurim in the fifteenth century and its blending of Ashkenazic and Sefardic legal cultures account for the heightened importance of dê maḥsoro in Ashkenazic legal writing beginning in the fifteenth century and continuing into the sixteenth century.
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  • 3
    Article
    Article
    In:  Maimonides' "Guide of the Perplexed" (2021) 51-59
    Language: English
    Year of publication: 2021
    Titel der Quelle: Maimonides' "Guide of the Perplexed"
    Angaben zur Quelle: (2021) 51-59
    Keywords: Maimonides, Moses, ; Bible Philosophy ; History ; Bible. Criticism, interpretation, etc. ; Paradise Judaism
    Abstract: In the Guide of the Perplexed Maimonides offers innovative readings of biblical terms and narratives through which he reveals his philosophy. Since he does not compose a comprehensive commentary on the Bible, Maimonides includes biblical exegesis throughout his philosophic work by explaining philosophic issues within the biblical text, in an effort to resolve seeming contradictions between philosophy and a literal understanding of the Bible. In the Introduction to the Guide, Maimonides presents his dual objective: to explain obscure biblical terms and parables, or verses and passages that have an external (literal, conventional) and an internal (philosophic) meaning. Maimonides maintains that the Bible has an esoteric level of philosophic truth, accessible to the intellectually qualified, which he discusses in his Guide for the discernment of those capable of understanding. Influenced by Al-Farabi, Maimonides argues that religion defers to philosophy and the Bible presents educational myths in which images represent philosophical truths for the masses. According to Sara Klein-Braslavy, Maimonides views the Garden of Eden narrative as such a myth reflecting “philosophic anthropology rather than historical narrative.” In his discussion of the episode in the Garden of Eden, Maimonides explores the human condition before and after the transgression and fulfills both objectives of his philosophic work by explaining an equivocal term and the figurative meaning of the sin and sinners in the parable – an explanation that is critical for a correct philosophical understanding of the challenging narrative.
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