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A Book of Jewish Concepts

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... Representations of the seven lamp artifacts have been found on tombs and monuments dating from the 1st century as a frequently used symbol of Judaism and the Jewish people. [116] It has been noted that the shape of the menorah bears a certain resemblance to that of the plant Salvia palaestina. [117] Contrary to some modern designs, the ancient menorah did not contain anything resembling seven candles, as candles were unknown in the Middle East until about 400 CE. ...
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Where exactly is the "true" Mount Sinai? Is it at the romanticized popularized location made by the controversial amateur archaeologist the late Ron Wyatt. Who first proposed "Mount Sinai was in Saudi Arabia". Ronald Stewart Author of this volume #1, shall present and demonstrate Scriptural, known and unknown new scientific, (AM)-(Angstrom-Microscope)-scientific application, microscopic, geological, Vuicanology, mineral, chemical, elemental, geographical, topographical, lost historical, archaeological, biblical archaeological including: "Pre-Hebrew-Writing-Petroglyph-Depictions", photographic, cross-comparison-photographic, and other various forms of evidence, provide an abundant wealth of new in-depth comprehensive diagnosis and analysis data and evidence. Not only questioning, the beliefs, statements, and claims, made by the proponents, that the Jabal-el-Lawz and especially that the Jabal-el-Maqla mountain sites are the true biblical Mount Sinai in NW-northwestern Saudi Arabia. But rather, that the true biblical Mount Sinai but is not in NW-northwestern Saudi Arabia, but that the aforementioned abundant wealth of new data and evidence will support, uphold, and defend, that the true biblical Mount Sinai and the culmination of the events of the Israelite Exodus took place rather at Jebel Musa. Which is today's accepted traditional location for the true biblical Mount Sinai instead.
... Likewise, the book of Amos is metaphorical, illustrating God's unconditional and unrequited love for His people (Richards). Walvoord et al. (1985), Richards (1997), Birmbaum (1964), and Jamieson, Fausset and Brown (1997) all assert that the Old Testament stresses repeatedly that God has acted out of love in establishing his relationship with Israel, and that he offers this love passionately by his sovereign choice. In response, the Old Testament makes clear that what God seeks from human beings is not some terror-ridden observance of impersonal standards (Kittel, Friedrich & Bromiley, 1995). ...
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Patterson's (2003) model of servant leadership assumes that from leader agapao flows all other expressions of virtuous and effective leader behavior (i.e., humility, altruism, vision, trust, empowerment, service, and follower's agapao). As an antecedental component of Patterson's model, agapao's characterization has an undulating effect upon the model as a whole. This paper therefore posits the need for an extensive examination of the term agapao as a foundation for fully comprehending the concept and practice of servant leadership. Agapao as a term for love is distinct when compared to the use of the word "love" in our American culture and among differing religions, thereby making the need for a proper delimitation all the more significant. Since the concept of agapao envelopes what we know simply as "love", this writing begins by outlining scientific, cultural, and religious views of love in an effort to provide a foundation for conceiving the highest, purest form of love called agapao (Robertson, 1997). Agapao is then defined in its unique classification within the Christian tradition. To illustrate agapao's potential impact in the literature of leadership, this writer merges leader agapao with three recognized leadership theories. Finally, the evidence within contemporary leadership texts affirms the concept as a viable management virtue. The great proliferation of the ideas and methodologies to explore organizations and leadership over the past 50 years reveals that there is a wide variety of different theoretical approaches to explain the leadership phenomenon (Hickman, 1998; Northouse, 2004; Yukl, 2002). Collectively, the research provides a picture of a process that is sophisticated and complex, as well as theories that inform the practice of leadership. As the empirical bases, theoretical development, and methodological foundation of the field of leadership continue to evolve, a paradigm is emerging that focuses attention upon the inner dimensions of the person of the leader (e.g.
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In this Element atheists cite animal pain as compelling evidence against the existence of the loving God portrayed in the Judeo-Christian Bible. William Rowe, Paul Draper, Richard Dawkins and others claim widespread unnecessary suffering exists in nature and challenge theism with the Evidential Problem of Natural Evil. This Element engages the scientific literature in order to evaluate the validity of those claims and offers a theodicy of God's providential care for animals through natural pain mitigating processes.
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Israel is pictured in the OT as the segulla of YHWH, thus becoming his treasured or special possession through his redemptive love. This creates a special relationship between YHWH and Israel with obligations. How was Israel to respond to the redemptive love of God through which it became his elect? Through narrative analysis and the conceptual framework of redemption in the OT, this paper explores the OT theme of redemptive love of God in the book of Exodus. It traces and explains the redemptive love of God for his people and the consequences and the obligations of Israel in the face of this redemptive love. Due to this special love of YHWH, Israel was obliged to obey him through the observance of his commandments to remain his special people and a worshipping community. Obedience to God's commandment, meant to be Israel's reciprocal love for YHWH, was thus to become the determining factor in Israel's relationship to God. Nonetheless, Exodus witnesses as well to the infidelity of Israel in the face of its obligation to obey YHWH.
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The prevailing position among social scientists that American Jewry is rapidly assimilating is questioned. While acknowledging that American Jews are fully integrated into American society, the position taken here is that, rather than assimilating, they are acculturating. Data from the 1990 National Jewish Population Survey and a recent study of Alaskan Jews are offered in support of the latter position.
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Many new reproductive methods such as artificial insemination, in vitro fertilisation, freezing of human embryos, and surrogate motherhood were at first widely condemned but are now seen in Western society as not just ethically and morally acceptable, but beneficial in that they allow otherwise infertile couples to have children. The idea of human cloning was also quickly condemned but debate is now emerging. This article examines cloning from a Jewish perspective and finds evidence to support the view that there is nothing inherently wrong with the idea of human cloning. A hypothesis is also advanced suggesting that even if a body was cloned, the brain, which is the essence of humanity, would remain unique. This author suggests that the debate should be changed from "Is cloning wrong?" to "When is cloning wrong?".
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