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To: Emile Vidrine who wrote (1661)	8/26/2002 3:21:34 PM
From: goldsnow	Respond to of 3959

Moreh Nebukhim, or Guide for the Perplexed from 1190, attempted to reconcile Rabbinic Judaism with Aristotelian rationalism. This work dealt with the nature of God and creation, free will, good and evil. Guide for the Perplexed had strong impact also on the most important Christian philosophers in the following centuries i-cias.com

To: Emile Vidrine who wrote (1661)	8/26/2002 3:26:31 PM
From: hal jordan	Respond to of 3959

You said: >>We were talking about Talmudic Jews and Orthodox Judaism, not non-Jewish supporters of Zionism.<< This is what you stated in a prior post: >>If you support racist Zionism and Talmudic Judaism and give them aid and comfort, you are an Orthodox Talmudic Jews!<< You made no differentiation in that statement to Jew or non-Jew. Your logic has to apply to everybody, not one set of people.

To: Emile Vidrine who wrote (1661)	8/26/2002 6:53:09 PM
From: goldsnow	Respond to of 3959

Emile Do you deny that Great Majority of Christians Scholars are of the highest opinion of the Genius of the Talmudist Jew Maimonides (Rambam) and his work? Do you further deny that most Christian Scholars that followed in his footsteps were heavily influenced by Rambam? reason-science-faith.co.uk firstthings.com The Rabbinical writings were broadly similar in approach. The Targums (though put in their final versions later) were Aramaic paraphrases of the Hebrew text which were commonly used in 1st century Synagogue worship. Jesus, the disciples and Paul would all have heard Targumic interpretations regularly in their synagogues. Some Targumic language is clearly reflected in the New Testament - for example the ‘Memra’ (Word) is used as an alternative name for God. Thus eg: Before the creation of the world a garden had been planted by the Memra of the Lord God from Eden for the righteous, and he made Adam dwell there when he created him. 18 . He then goes on to argue that had this been intended the Hebrew word used would have been quite different. This whole tradition represented by Rashi, Ibn Ezra, Maimonides and Gersonides (some of which influenced key Christian scholars like Nicholas of Lyra) – consistently holds a high view of Scripture and the Pentateuch, but consistently specifically rejects overly literal understandings of Genesis 1-3. 20 Maimonides, for example, probably the greatest Jewish exegete after Rashi, is quite explicit that parts of Genesis 1-3 cannot be taken literally.