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S'està carregant… Tough Questions Jews Ask: A Young Adult's Guide to Building a Jewish Lifede Edward Feinstein
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What your rabbi probably has never told you, but could--if you'd only ask. "Every day I wonder if God is real, if the Torah is true. Every day I wonder why I'm a Jew. But that's part of being Jewish. In the Torah, we're called Yisrael--the ones who wrestle with God. Wrestling, asking, wondering, searching is just what God wants us to do! God loves good questions. Now tell me, what are your questions?" --from Chapter 1 In Judaism we're allowed to ask questions. We are invited to ask them. But for young people, it often feels as if no one is willing to take tough questions about religion, ourselves, and the world seriously. This updated and expanded new edition of Tough Questions Jews Ask turns that all around. With honesty, humor and respect, Rabbi Edward Feinstein tackles topics as diverse as: Why Does God Let Terrible Things Happen? What Is God Anyway? If I Pray for Something, Will I get It? What's the meaning of life? Is that a dumb question? Why Does Religion Need So Many Rules? Why Be Jewish? With insight and wisdom--and without pretending to have all the answers--Rabbi Feinstein encourages young people to make sense of the Jewish tradition by wrestling with what we don't understand. No s'han trobat descripcions de biblioteca. |
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Google Books — S'està carregant… GèneresClassificació Decimal de Dewey (DDC)296.7Religions Other Religions Judaism Jewish life and customsLCC (Clas. Bibl. Congrés EUA)ValoracióMitjana:
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I really disliked chapter 6. The point of the chapter was presumably to explain that there are many Jews who are atheists, which is a worthwhile concept to discuss. But I have heard much better explanations from atheist Jews at my synagogue. This chapter implied that all Jews must be atheist, and it incorrectly identified the concept that "God is everything" as athiesm when it it actually called pantheism. This chapter's insistence that God is just our name for an impersonal force, or a verb rather than a being, disagrees with what is said in the rest of the book, where God is spoken of as a person (although not as a human being). Also, as my Rabbi has argued, although individual Jews can survive and thrive without God, Judaism cannot survive without God. How can Judaism be a covenantal faith if God is not a personal being? We cannot have a relationship with an impersonal force.
I liked the last chapter, which agreed with other discussions I have had about the value of observing mitzvot: "if you don't make a choice to shape your life, there are forces around you that will do it for you. If you don't live life on purpose, you'll live by accident."
Some of the concepts in the book were interesting and worthwhile to consider, but they are presented in a more compelling and age-appropriate way in other texts.