Differing Views of Life's Meaning

It included the idea of the resurrected dead. However, this commentary never displaced the original prophetic element in Judaism's flock of the Kingdom of God. Rabbis used the term Kingdom of God as a metaphor for "the true religion" (Silver 269).

In the sr. Testament, there is barely any mention of an afterlife. 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 sawing machine it. Much of the Egyptian religion was directed at providing for the undivided in the afterlife, and the way pharaohs were buried with their possessions shows that this was the case:

The Israelites who left wing Egypt were scandalize 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 several(predicate) in tone and content from the Egyptian Book of the executed or the other sacred writings of Egyptian association (Riemer 309).

The issue is made more clear in pot-biblical Judaism as the sages expressed their faith in resurrection in clear terms. Jews must(prenominal) affirm i

The belief was lastly sanctioned because it could no longer be ignored or minimized. It had gained the upper hand. The final sanction was made easier by the concomitant that the dangers to monotheism among the Jewish people and the fear of their relapse into idolatry had greatly diminished during the Second Commonwealth, after the Maccabean victory. The Pharisaic leaders of Judaism were because less hospitable to these popular longings (Silver 273).

Maimonides thus interprets the temple/world-to-come as having a spatial rather than an exclusively temporal kin to this world. In the Mishneh Torah, then, the Sabbath is also seen as a glimpse of the everlasting life of the coming age and not simply mean(a) life prolonged indefinitely.

Maimonides was an intellectual snob, however, who deliberately wrote only for the learned, sense of touch that nobody else would understand him; but he wrote with the beauty and limpidity of a great novelist, and made even the most complex reasoning seem simple (Dimont 184).

Dimont, Max I. Jews, God and History. newfound York: Mentor, 1994.

Maimonides connected the two civilizations of Islam and Christianity, and he also restored "Prophetic Judaism as a spiritual lifeline to the Jews" (Dimont 183). He entitled his computer code of the Talmud the Mishneh Torah, or the "Second Torah," and he used the title to instigate the readers of his book "that its authority still rested on the v Books of Moses" (Dimont 183). The Mishneh Torah was a threat to the Talmudic tradition in that it offered its own interpreting of what the Talmud was intended to explain.

The work of Maimonides threatened aspects of Talmudic tradition not by challenging them but by explaining them, providing what was needed at the time, which was "a more complete but simplified, modernized, abridged, and indexed Talmud which any literature slice could use as a reference book" (Dimont 182-183). Rabbi Moses ben Maimon, or Maimonides, provided the needed book.
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