By Alick Isaacs
Challenging deeply held convictions approximately Judaism, Zionism, battle, and peace, Alick Isaacs's strive against adventure within the moment Lebanon conflict provoked him to go looking for how of reconciling the belligerence of faith with its messages of peace. In his insightful readings of the texts of Biblical prophecy and rabbinic legislations, Isaacs attracts at the writings of Ludwig Wittgenstein, Jacques Derrida, Abraham Joshua Heschel, and Martin Buber, between others, to suggest an formidable imaginative and prescient of religiously encouraged peace. Rejecting the thought of Jewish theology as a fan of struggle and vengeance, this eloquent and relocating paintings issues to the ways that Judaism could be a route to peace. A Prophetic Peace describes an instructional venture referred to as conversing Peace whose goal is to carry contributors of other perspectives jointly to proportion various understandings of peace.
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Extra info for A Prophetic Peace: Judaism, Religion, and Politics
These two possibilities represent two archetypal responses of Jews to Gentiles. If, as the rabbinic texts suggest, Mordecai was a willing martyr who refused to stoop before an idol, his conduct does nothing to undermine the pervasiveness of the weak (or wimpy) Jewish stereotype that Reckless Rites is calling into question. However, if his refusal is tied to an unsettled tribal rivalry (Israel/ Amalek, Saul/Agag, Mordecai/Haman) then Mordecai’s “reckless” refusal is a wild declaration of territorial war.
Sitting in your cell” and “weeping” are reactions that acknowledge the complexity of the human condition in a world created by God, whose design for it defies our understanding. Adversity and difficulty are too fundamental to life—too central to the experiences of too many people on earth— to be brushed aside as if they were not supposed to be there. Recognizing the divine origins of the world through its complexity converts our attempts to fix things in the world into humble acts of faith rather than cocky displays of human capability.
6 Their work seeks to account for these similarities by attempting to grasp the nature of Jewish acculturation in premodern Christian societies. 7 As a scholarly method, comparison is conventionally used by historians to uncover similarities and differences that allow for a sharper understanding of what is unique about a particular historical group. However, I am more interested in emphasizing here the centrifugal effect that, I believe, lends the comparative method its educational significance.