What the Rabbis Said: 250 Topics from the Talmud by Ronald L. Eisenberg M.D.

By Ronald L. Eisenberg M.D.

The Talmud has been a resource of analysis and debate for good over a millennia. What the Rabbis stated: 250 issues from the Talmud brings that dialogue out of the yeshiva to explain and make clear the perspectives of the talmudic rabbis for contemporary readers. even more than a compilation of remoted rabbinic quotations, the booklet intersperses talmudic statements in the narrative to supply a completely attractive exam of the rabbinic aspect of view.Exploring the improvement of conventional Jewish notion in the course of its formative interval, the publication summarizes the foremost rabbinic reviews from the huge expanse of the Talmud and midrashic literature, demonstrating, between different issues, that the rabbis usually took divergent positions on a given factor instead of agreeing on a unmarried "party line." because it delves into such extensive subject matters as God, the Torah, mitzvot, legislation and punishment, synagogue and prayer, and life-cycle occasions, What the Rabbis stated may help readers comprehend and savour the perspectives of these who constructed the rabbinic Judaism that persists to the current day.

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However, if the sage asked even one question about the miracles Elijah would perform, he would have to return home. The two soon arrived at the hut of a poor couple, who invited them in, gave them food and drink, and asked them to stay the night. In the morning, Elijah prayed to God that the poor man’s cow die, and this promptly occurred. When the heartbroken Joshua began to ask why this was the reward for the poor couple’s gracious hospitality, Elijah warned his companion of his agreement to ask no questions.

55a). A Roman matron once told Yose ben Halafta that this verse made no sense, insisting wisdom should rather be given to fools. ” (Tanh. Miketz 97a–b). THEODICY Despite the unchallenged doctrine of reward and punishment, this is often contradicted by practical experience and the observation that the righteous frequently suffer while the wicked prosper. This was exacerbated in the years surrounding the destruction of the Second Temple and the fall God 17 of Jerusalem, when the God-fearing Israelites were overcome by the godless Romans.

The Hebrew phrase yirat ha-Shem9 also can be translated as “awe” of (or “reverence for”) God. Unlike the love of God, which motivates people to serve, fear of God prevents them from sinning. The sages realized the difficulty of truly fearing God. When Yochanan ben Zakkai was lying on his death bed, his students requested a blessing. ” When they protested that their fear of God should be greater than that of mere mortals, their revered teacher responded: “Would that you feared God as much as human beings!

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