Traditions Of A Jewish Commentary

and created major Jewish texts, which much of Judaism has foundations on. Through his works, namely the Commentary of the Mishnah, the Guide for the Perplexed, and the Mishneh Torah, Maimonides aided the Jewish community through the clarifications of beliefs, the challenge of questioning one’s beliefs, maintaining relevances to the Jewish community and shaped interactions within and between Judaism and other cultures and religions. Both the people of his context, and modern Jewish society have been

determine how to deal with the physical remains of the dead, to find a way to honour their memory, and to go on living in a society that is now deprived of one of its members. Burial traditions and practices have developed throughout history and around the world to meet this human need. This paper will examine Jewish death and burial practices from the Old Testament, the Gospels, and other New Testament accounts, as well as archaeological evidence from first century Palestine; this evidence, when

continues to turn into a more prominent topic of discussion and debate, it is critical for us to understand these religious belief systems in order to cross over value conflicts. Thus, in my final paper, I’ve chosen to focus on the different stances Jewish and Islamic faiths have taken on abortion. Although abortion is normatively prohibited in both faiths, I’ve examined how each ethical code permits abortion if and when the pregnant woman’s life is in jeopardy. Additionally, I’ve emphasized the value

self-sufficient as God is, they should look upon God for guidance in their life. This message was ignored in the construction of the tower in which the two main motivations were to gain fame and to build a city to preserve unity (Interpreter’s Concise Commentary, 17). Humans should never have the arrogance to try to become gods on earth through fame. Further, one should only preserve unity if that is God’s plan. Even this looming, powerful structure pales in comparison to the greatness that God can accomplish

Matthew's Christology Matthew’s Christology is one that emphasises to a Jewish audience the Jewishness of Jesus. It will be the purpose of this paper to argue that the raison d’etre of Matthew’s Christology is to portray Jesus as entirely compatible if not with the Judaism of his day then with ancient Judaic tradition, namely the Old Testament. Whilst there are numerous titles given to Jesus that are exclusive/predominant within the Matthean account, such as that of Son of God, it is the writer’s

Rabbi Moshe Ben Maimon, commonly known as Maimonides or by the acronym RaMBaM, was a Jewish scholar, astrologer and physician of the twelfth century considered to be one of Judaism’s greatest sages. His revolutionary publications were essential in the development of the Shulchan Aruch, the practiced Code of Jewish Law and maintaining Jewish continuity throughout the ages. Maimonides was born in 1135 in Cordoba, Spain to his mother and father, Rabbi Maimon, and would go on to study medicine and philosophy

multiple generations. From the beginnings of the Oral Torah, to its development throughout history and contribution to Jewish tradition today, the Oral Torah is very significant in understanding how Judaism has grown throughout history. Thousands of years ago, Moses received many laws from God that he did not write down. These laws were passed down solely through oral tradition until around the 2nd century C.E., when Rabbi Judah the Prince, wrote down the Oral Law (“Judaism: The Oral Law – Talmud

concentrated in people or objects. Oral traditions – narratives, myths,

impossible to know who John was, some figures such as Justin Martyr have indicated that he might have been the apostle John of Zebedee (Interpreter’s Concise Commentary 141). Dionysius, bishop of Alexandria, and most modern scholars disagree, as Revelation does not match John of Zebedee’s writing style and ideas (Interpreter’s Concise Commentary 141). Therefore, the audience is left to piece together what they can about this illusive author from their text alone. The author is seemingly writing within

to our Judeo-Christian heritage as based on law and legal precedent. In reality, the Christian part of this tradition did not become part of our Western morality until after the English referred back to the Torah, began to read Hebrew and incorporated the Jewish tradition in the system of laws based on written laws and legal precedents and then became known as the Judeo-Christian tradition. Until then, the governance of a community was based on power – those with it made individualized decisions