An Introduction to Modern Jewish Philosophy by Norbert M. Samuelson

By Norbert M. Samuelson

The booklet is split into 3 sections. the 1st presents a common old review for the Jewish proposal that follows. the second one summarizes the diversity of easy sorts of renowned, confident Jewish dedication within the 20th century. The 3rd and significant part summarizes the fundamental considered these glossy Jewish philosophers whose inspiration is technically the simplest and/or the main influential in Jewish highbrow circles. The Jewish philosophers coated contain Spinoza, Mendelssohn, Hermann Cohen, Martin Buber, Franz Rosenzweig, Mordecai Kaplan, and Emil Fackenheim.

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However, the light was too powerful for the vessel. The vessel shattered, thereby dispersing the divine, pure light into a pure darkness. In our world, there is neither pure darkness nor pure light. " The darkness is the evil here accounted for by this doctrine of the shattering of the vessels (SHeVIRAT* HA-KELIM). As a consequence of this explanation, the kabbalist strives to remove from the divine sparks the KELIPOT. These KELIPOT (sparks) had to be cleansed out of the light in order for the vessels to contain the pure divine light.

Since in most cases the Kabbalah was intimately linked to messianic expectations, Kabbalah itself was considered suspect by the rabbis. When the Messiah appears, the Torah will come to an end in fulfillment. If the Jews turn to a would-be redeemer who is not in fact the Messiah, then, as happened in the case of the Shabbatians, the Torah will be destroyed and not fulfilled. While always suspicious of Kabbalah, the rabbinic Page 16 establishment had not strongly attacked its proponents, since Jewish mysticism was the activity of only the few.

Hence, the very territories occupied by Jews prior to Page 25 their emancipation contributed to the fact that Eastern European Jews affirmed a nationalist identity and Central European Jews did not. Second, a modernist clergy who promoted the progression from feudalism to republicanism developed in the Germanic lands. No such counterpart could be found in any of the orthodox churches of the East since these religious polities identified their own well-being with the preservation of feudalism. The modernist of Central Europe could find religious support for his progressivism, but the modernist of Eastern Europe could not.

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