Download Abraham Geiger's Liberal Judaism: Personal Meaning And by Ken Koltun-Fromm PDF

By Ken Koltun-Fromm

German rabbi, pupil, and theologian Abraham Geiger (1810--1874) is famous because the critical chief of the Reform circulate in German Judaism. In his new paintings, Ken Koltun-Fromm argues that for Geiger own that means in faith -- instead of rote ritual perform or attractiveness of dogma -- was once the main to religion's ethical authority. In 5 chapters, the publication explores matters principal to Geiger's paintings that talk to modern Jewish perform -- historic reminiscence, biblical interpretation, ritual and gender practices, rabbinic authority, and Jewish schooling. this is often crucial interpreting for students, rabbis, rabbinical scholars, and proficient Jewish readers drawn to Conservative and Reform Judaism.Published with the beneficiant help of the Lucius N. Littauer beginning.

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Geiger’s strong editorial hand moves throughout his two prayer books. 129 While the Hebrew text, especially in 1854, remains close to the traditional prayers, Geiger’s German reworkings evoke new meanings and memories. Given Geiger’s view that his German would express “the religious idea which must pervade the prayer,” it proves signi¤cant that Geiger fails to offer the religious meaning regarding one essential historical memory. The passage appears after the last readings from the Torah during the morning Sabbath service.

And so the choice of Geiger’s title for his lectures: Judaism and Its History. World history embodies the principles of an eternal, organic Judaism. In turn, those very principles move history in ever-new con¤gurations that carry a trace of past meanings. Historians like Geiger track Geist as the material embodiment of Judaism. ” Enlightened reason does not overcome a past, but rather understands that past in a clearer light, and through this new understanding persons imaginatively gaze at potential futures.

One cannot name a single Jew. ”27 So how can one emancipate the Jews within European society if the Jew ¤ghts against its very possibility? The Orient is not Europe, just as the Jew is not a human being. To be truly human means to be a historical agent, but this the Jew cannot be: There is no more consequential spirit of a people as the Jewish one, which in the course of progress really does not progress, which in the course of development does not develop, and despite the highest ideas which have been imposed upon it, this Jewish spirit remains what it is.

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