Judaism’s Paradigmatic Third-Party Peacemaker

2021 ◽  
pp. 37-90
Author(s):  
Daniel Roth
Keyword(s):  
Third Party ◽  
Rabbinic Literature ◽  
High Priest ◽  
The Bible ◽  
The Ideal

This chapter explores the various legends of Aaron, the High Priest and older brother of Moses in the Bible, as the paradigmatic pursuer of peace in classical rabbinic literature. The chapter traces and defines Aaron’s identity and methods as a third-party peacemaker through exploring the foundational early-rabbinic texts that describe him as such, together with centuries of rabbinic commentaries on them which are often of equal significance in establishing normative precedent for Jews today. The first part of the chapter focuses on Aaron’s identity as the ideal peacemaker in Judaism, and the second part examines legends that tell of his peacemaking methods.

The Question of God’s Perfection

2021 ◽  
pp. 014610792110306
Author(s):  
Cornell Collin
Keyword(s):  
Twentieth Century ◽  
The Netherlands ◽  
Biblical Theology ◽  
The State ◽  
Rabbinic Literature ◽  
Central Question ◽  
Theological Interpretation ◽  
World Religions ◽  
The Bible ◽  
Present Essay

Is God perfect? The recent volume entitled The Question of God’s Perfection stages a conversation on that topic between mostly Jewish philosophers, theologians, and scholars of rabbinic literature. Although it is neither a work of biblical theology nor a contribution to the theological interpretation of scripture, The Question of God’s Perfection yields stimulating results for these other, intersecting projects. After briefly describing the volume’s central question and contents, the present essay situates the volume’s offerings within the state of the biblical-theological and theological-interpretive fields. In its next section, it considers—and compares— The Question of God’s Perfection with one twentieth-century theological antecedent, the Dutch theologian K.H. Miskotte. In closing, it poses questions for ongoing discussion. The Question of God’s Perfection: Jewish and Christian Essays on the God of the Bible and Talmud, edited by Yoram Hazony & Dru Johnson. Philosophy of Religion – World Religions 8. Leiden, The Netherlands: Brill, 2019. ISBN 9789004387959

Sicilian Manna: A Sweet Gift of Nature

2005 ◽  
Vol 5 (1) ◽  
pp. 38-40
Author(s):  
anna tasca lanza
Keyword(s):  
Special Technique ◽  
The Past ◽  
The Bible ◽  
The People ◽  
Fraxinus Angustifolia ◽  
Alcoholic Drinks ◽  
Ancient Civilizations ◽  
Surrounding Areas ◽  
Historical References ◽  
The Ideal

An Unusual Ingredient – Manna Manna, a gift from nature, comes from a kind of ash called “Fraxinus angustifolia” or “Fraxinus ornus” found in the surrounding areas of the towns of Castelbuono, Pollina and Cefalù (Italy). In the past, it was grown extensively in the Mediterranean basin though all traces of it seem to be lost. The history is pieced together with historical references from the Bible, health manuals from ancient civilizations, and references to the implements used to harvest it. Its mysterious or miraculous properties are presented; two kinds of manna were thought to exist, one from Heaven, and the other from a tree. The ideal conditions for growing the trees and harvest are described with plentiful folklore, local customs, special vocabulary and tools mentioned. Manna is harvested in summertime when the plant is “in love”, from June to September or until the first rains, which would dissolve it, start to fall. The people of Pollina romantically call manna, “a sweet gift of nature”. It tastes like honey mixed with carob. The sap flows through a gash made with a special technique, using a curved cutter called a “mannarolo,” on the vein of the trunk of the tree, and it is left to drip for several days. The sap crystallizes and forms long clumps similar to stalactites, which are called “cannolo” in the manna-world vocabulary. The juice is violet and very bitter when it drips, but the contact with the air and the strong Sicilian sun dries and sweetens it. “Cannoli” are harvested with an “archetto.” There is a second and third grade of sap, which doesn’t crystallize or form cannoli. Prickly-pear leaves act as a sort of spout to catch the manna. Its medicinal qualities include its mild laxative effect, its natural sweetness for dietary purposes, and its use in digestive alcoholic drinks and cosmetics is noted. It is sold at pharmacies and tobacco stores.

The Possibilities and Desirability of Mediator Neutrality - Towards an Ethic of Partiality?

2001 ◽  
Vol 10 (4) ◽  
pp. 505-527 ◽  
Author(s):  
Linda Mulcahy
Keyword(s):  
Empirical Study ◽  
Dispute Resolution ◽  
Ethical Standard ◽  
Third Party ◽  
Community Mediation ◽  
Third Party Intervention ◽  
Fair Process ◽  
Process And Outcome ◽  
The Ideal

This article draws on an empirical study of community mediation to question the possibility and desirability of mediator neutrality. It argues that, although the notion of neutrality is central to discussions of adjudication and mediation, debate on the topic remains intellectually flawed and empirically problematic. Emphasis on the aspirational nature of neutrality encourages us to ignore the suggestion that rather than facilitating fair process and outcome the standard of neutrality could serve to exacerbate existing inequalities between disputants. When discussed in the context of mediation the ideal becomes even more suspect as mediation promises 'alternatives' to the inadequacies of court-based adjudication. This article explores the questions raised by a group of mediators who rejected the possibility and desirability of mediation in favour of a more reflexive approach to third-party intervention in disputes. It suggests that, rather than aspiring to the empty goal of neutrality, we should be debating the possibility of partiality as an ethical standard to govern dispute resolution.

scholarly journals A violência da religião

2017 ◽  
Vol 77 (308) ◽  
pp. 802-836
Author(s):  
Konrad Körner
Keyword(s):  
Religious Violence ◽  
Main Question ◽  
Ideal Behavior ◽  
The Bible ◽  
History Of ◽  
The Ideal

Síntese: “Religião e Violência” é um tema muito discutido. A pergunta principal é se a própria religião é violenta. Tenta-se, primeiro, distinguir entre agressividade e violência para, então, chegar-se à conclusão que é principalmente o narcisismo que torna a religião violenta. A religião é entendida como sistema de saberes, que precisam ser atuados repetidamente em rituais e determinam o comportamento ideal dos seus seguidores. Sendo a religião estruturada pelo narcisismo, ela é violenta. A Bíblia comprova-o, tanto no AT quanto no NT, bem como a história do cristianismo. A superação da violência religiosa acontece na celebração eucarística, uma vez que, de fato, ela é caracterizada como terapia comunitária.Palavras-chave: Religião. Violência. Agressividade. Narcisismo.Abstract: “Religion and Violence” is a subject which is a lot discussed. The main question about it is whether religion itself is violent. It is first tried to distinguish between aggressiveness and violence to, then, be concluded that it is narcissism what primarily turns religion violent. Religion is comprehended as a system of knowledge, which must be repeatedly acted out in rituals, and which determine the ideal behavior of its followers. Being religion structured by narcissism it is violent. Such prove the Bible in the OT and the NT, as well as the history of Christianism. The religious violence overcoming happens in the Eucharistic celebration that is, in fact, characterized as community therapy.Keywords: Religion. Violence. Aggressiviness. Narcissism.

scholarly journals A Comparative Study on Shi‘îte Tafsîr of the Qur’an 24: 55 and the Bible Isaiah 11:1-9: Theology of Hope in the Concept of Mahdism and Messianism

MUTAWATIR ◽  
2017 ◽  
Vol 7 (2) ◽  
pp. 215-234
Author(s):  
Luthfi Rahman
Keyword(s):  
Comparative Study ◽  
The State ◽  
The Other ◽  
The Bible ◽  
Other Hand ◽  
Library Research ◽  
Theological Discourse ◽  
Biblical Commentaries ◽  
The Ideal

This paper engages with the theological discourse on the state of al-Mahdi in Shi‘i tradition and the Peaceful Kingdom of Christianity. It focuses on two particular narratives, Quranic one focusing on Shi‘i tafsir Qur’an 24:55 and Biblical one concerning on Isaiah 11:1-19. This study employs library research looking specifically at Qur’anic and Biblical commentaries. By comparing the texts, it is found out that the first insists on several requirements to realize the promise of God (the state of al-Mahdî) by performing active struggles i.e. possessing strong faith and doing righteous action. On the other hand, the latter provides the description of the ideal circumstance when Messiah comes to a region in which both the ruler and the ruled do active struggles. The first still emphasizes the importance of strong faith while the second doesn’t. Yet, both narratives share that active struggles and righteous actions must be at stake.

scholarly journals A Protocol for Checking Equality of Data Using Hash in Ideal Model of Secure Multiparty Computation

2021 ◽  
Vol 23 (3) ◽  
Author(s):  
Rashid Sheikh ◽  
◽  
Rashid Sheikh ◽  
Durgesh Kumar Mishra ◽  
Meghna Dubey ◽  
...  
Keyword(s):  
Hash Function ◽  
Simple Algorithm ◽  
Secure Multiparty Computation ◽  
Third Party ◽  
Function Evaluation ◽  
Multiparty Computation ◽  
Ideal Model ◽  
Trusted Third Party ◽  
Secure Function Evaluation ◽  
The Ideal

The ideal Secure Multiparty Computation (SMC) model deploys a Trusted Third Party (TTP) which assists in secure function evaluation. The participating joint parties give input to the TTP which provide the results to the participating parties. The equality check problem in multiple party cases can be solved by simple architecture and a simple algorithm. In our proposed protocol Equality Hash Checkin ideal model, we use a secure hash function. All the parties interested to check equality of their data supply hash of their data to the TTP which then compared all hash values for equality. It declares the result to the parties.

Goy

2018 ◽  
Author(s):  
Adi Ophir ◽  
Ishay Rosen-Zvi
Keyword(s):  
Jewish History ◽  
Second Temple ◽  
Rabbinic Literature ◽  
Abstract Concept ◽  
Social Differences ◽  
The Bible ◽  
Second Temple Literature ◽  
Paul's Letters

The distinction between Jew and his other, the gentile, has been so central to Jewish history that the vast scholarship dedicated to Jewish-gentile relations has treated the category of the gentile as self-evident and has never questioned its history. This book shows that this category was in fact born at a particular moment, that it replaced older categories of otherness, and that it was both informed by and embedded in new modes of separation of Jews from non-Jews. The book traces the development of the term and category of the goy from the Bible—where it simply means “people,” through the plurality of others in Second Temple literature, to rabbinic literature—where it signifies any individual who is not a Jew, erasing all ethnic and social differences among different others. The book argues that the abstract concept of the gentile first appeared in Paul’s Letters, but only in rabbinic literature did this category become the center of a stable and long-standing discursive structure. It then reconstructs the specific type of other the goy came to be, and compares it to the famous other of Greek and Hellenistic antiquity—the Barbarian.

Dr Radhakrishnan as a Philosopher

IJOHMN ◽  
2017 ◽  
Vol 3 (2) ◽  
pp. 8
Author(s):  
Dr R. Subramony
Keyword(s):  
New Order ◽  
The Bible ◽  
The Temple ◽  
Higher Purpose ◽  
The Ideal

Dr Radhakrishnan’s thinking was Upanishadic.  He also firmly believed in the birth of a new order based on ancient Indian wisdom.  Drawing his inspiration from the Vedas, the Upanisads and the Gita, Radhakrishnan believed that humanity must become one. What kind of religion did Radhakrishnan advocate?  Not a credal or dogmatic one, not an intellectual theology disputing over dogmas and contemplations.  Radhakrishnan takes pride in the fact that Hinduism is not bound up with a creed or a dogma, with a founder – prophet or a historical personality, with a book like the Bible or the Quran, but a “persistent search for truth on the basis of a continuously renewed experience”.  Radhakrishnan, as an ardent Hindu, could not transcend Hinduism itself.  He was respectful of all religions, but it is ultimately Hindu standards by which he judged other religions.  Hinduism was always for him the ideal religion, of course, a Hinduism re-interpreted, purged of all that he found distasteful in it. That President Radhakrishnan was a dhvajasthambalam in the temple of our nation’s consciousness: upright and resplendent in rough weather and fair, inspiring us to a higher purpose.    K R Srinivas Iyengar noted that without the reserves of the spirit, the inner poise, the hidden fire, all other endowments cannot count for much.  And the spirit that moved and sustained our ancient Indian Rishis and Acharyas is not foreign to Professor Radhakrishnan

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