4 edition of Milton and the rabbis found in the catalog.
Includes bibliographical references (p. -328) and index.
|Statement||Columbia University Press|
|Publishers||Columbia University Press|
|The Physical Object|
|Pagination||xvi, 71 p. :|
|Number of Pages||73|
nodata File Size: 3MB.
An elegy on the much lamented death of His Grace the Duke of Argyle and Greenwich, who departed this life, on Monday the 3d. of this instant October ...
Appeasers are people that oppose wars that Jews want, thus appeasers are also anti-Semites. His preaching and his writing, first in national magazines and later in books, made him a highly sought-after lecturer who crisscrossed the country giving talks on contemporary Jewish life and thought. In retrospect, I think quite probably they would have--were he not allied with Mordecai Kaplan's Reconstructionism, whose ideology, though it emphasized Jewish observance, denied the chosenness of the people Israel, the existence of a personal God, and the divine authorship of the Torah.
" -- Heather Shillinglaw, Indiana University, Religious Studies Review --This text refers to an out of print or unavailable edition of this title. Semi-historical, semi-biographical, but written as fiction, with whole periods -- unknown to historians -- filled in. Shoulson draws these conflicts to a sharply memorable and provocative point when he quotes from Milton's preface to his tragedy: "Gregory Nazianzen[,] a Father of the Church[,] thought it not unbeseeming the sanctity of his person to write a Tragedy, which he entitl'd Christ Suffering" 258.
Kennedy about civil rights legislation, and is celebrated by many in the Jewish community for his involvement in the Civil Rights Movement and other movements for social justice. During this period, the Mishnah--the compendium of legal discussions and teachings that formed the foundation of Rabbinic Judaism and of the Talmud--took shape.
Milton and the rabbis would you describe the role that these rabbis played in the Civil Rights Movement? His loyalties -- to his people and to his adopted land -- are put to a final test during the bar Cochba rebellion that pitted the Jews against the Romans.
When he juxtaposes the creation narratives of Eve, Adam, and Raphael in his fourth chapter, Shoulson develops the parallels and differences between divine and human creativity, and within that discussion he most provocatively considers the importance of desire and imagination to Milton as well as the rabbis, for whom sexuality, understood in terms of ontological monism, held both creative and corruptive potential.
This novel is very good at presenting the philosophical differences between the Hebrew and Hellenic view of life. Rosh Hashana began that same Tuesday evening. Rabbi Korff came from a long line of Orthodox rabbis. The story describes how Elisha ben Abuyah, a brilliant scholar of the early Rabbinic period, has a crisis of faith and turns his back on God and the Jewish Milton and the rabbis.
In exploring the historical and literary implications of these connections, Shoulson shows how Milton's text can inform a more nuanced reading of midrash just as midrash can offer new insights into Paradise Lost.
He is neither hero or villain, just a desperate man who spent his whole life searching for something that does not exist.