In the middle-aged Testament, there is barely whatever mention of an after biography. The Bible at that point was given to the Israelites who came out of Egypt, and the Bible was then a counter to the entire death-centered culture of Egypt as the people of israel apothegm it. Much of the Egyptian religion was directed at providing for the person in the afterlife, and the way pharaohs were buried with their possessions shows that this was the case:
The Israelites who unexpended Egypt were scandalise by all the opulence that was made only for the grave. The treasures buried with King Tut would have been more than enough to feed a whole province of Egypt for years. And this is why the Torah that was given to the people who left Egypt is so reticent about afterlife, so totally opposite in t 1 and content from the Egyptian Book of the absolutely or the other sacred writings of Egyptian edict (Riemer 309).
The foreshorten is made more clear in pot-biblical Judaism as the sages expressed their faith in resurrection in clear terms. Jews must affirm it five times
Yet, the income tax return is not always that clear, and indeed even the questions of who is a Jew has remained ane that is continually argued. A Jew is on who accepts the faith of Judaism, and yet the issue of what is a Jew is considered a difficult one to determine finally. The to a higher place is the religious definition, plainly there is also a heathen definition in that a Jew is one who considers himself a Jew or is so regarded by the community. Judaism in any case holds that gentleman can most genuinely worship God by imitating those qualities considered godly, such as mercy, justice, and tolerance.
There are three lead story tenets in the Judaic prayer book: 1) the love of learning--Jews longsighted ago had a system of compulsory education, and education is a responsibility of the Judaic community; 2) the worship of God--Jews are taught that God is to be worshiped out of love and not out of hero-worship; and 3) good deeds--Good deeds are those that come from the heart, and no one is exempt from obligations to his fellow human beings. Jews believe in the immortality of the soul, but the nature of this immortality is known only to God. They do not any longer accept the literal idea of heaven and hell, however, though here was a time when that was a part of Jewish theology. In the twelfth century, the philosopher Maimonides opposed the idea of rewards and punishments for behavior and utter that the reward for virtuous living is in the good life itself (Rosten 104-105).
They taught that there is more than just this world, that there is a world-to-come, in which God will bring justice and bliss to those who leap out in this life. And post-Talmudic Judaism continued this affirmation down through the centuries in two main streams. The rationalists, the medieval Jewish philosophers, expounded this doctrine in one way and the Kabbalists, the mystics, expounded it in a different way. tho for both schools of thought it was clear that this belief was central to Jewish self-understanding (Riemer 310).
Order your essay at Orderessay and get a 100% original and high-quality custom paper within the required time frame.
No comments:
Post a Comment