By Mark Kurlansky
In a selected Few, Mark Kurlansky explores the various the reason why Jews have back to Germany and Poland, and why Jews stay in Europe, how they've got controlled not just to proceed their lifestyle, yet to thrive and prosper. during the lives of people either traditional and well-known, Kurlansky indicates us the face of ecu Jewry - a face that could put on the scars of persecution, yet appears towards a greater destiny with wish and boundless selection.
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Extra info for A Chosen Few: The Resurrection of European Jewry
As for Heinemann’s claim that the Temple ritual “was the basis of several anthropomorphic midrashim,” it should be noted that midrashic literature is replete with anthropomorphic depictions unrelated to the Temple. 42 The conception that aggadah is nothing but poetic language is already found in the writings of Maimonides, who wrote that: the manner of midrashim whose method is well known by all those who understand their discourses. For these [namely, the midrashim] have, in their opinion, the status of poetical phraseology; they are not meant to bring out the meaning of the text in question.
20 The meaning of this is that everything that all men are capable of understanding and representing to themselves at ﬁrst thought has been ascribed to Him as necessarily belonging to God. ”22 He returns to this thesis in a number of places in the Guide, which constitutes one of the key methods employed by Maimonides for eliminating anthropomorphism from the Jewish tradition. The immediate target of Maimonides’ remarks was Biblical anthropomorphism, but he also applies the thesis to anthropomorphic expressions in rabbinic literature.
He occasionally described them in his own image . . ”62 57 58 59 60 61 62 According to Holtz, Rabbinic Thought, 220. See Holtz’s wider exposition of Kadushin’s “normal mysticism,” 208–226, and Kadushin, Rabbinic Mind, 273–288. On p. 12, Kadushin writes “What has been regarded as the problem of anthropomorphism in rabbinic literature is indeed a problem, but not of anthropomorphism. ” And on p. ” Kadushin’s view is also clariﬁed by his critique of Yehezkel Kaufmann’s position, described above (see Rabbinic Mind, 283–287).