An analytic inquiry with the reasons and broad bases of the Jewish philosophical system with regard to capital punishment will reveal that three factors determine the moral sight, a preferably – the legal imperative, to take the life of a human being who has been found guilty of certain major crimes. Each of these factors plays a significant, major and independent role in the rationalization and justification of the punishment. Ethical, social and metaphysical – all independent as anti-reasons to arguments on capt. puni.

Eulogy for man who came to America brimming w great ideas to build for Judaism, + whereas relied unpleasant test: יעקב ירד מצרימה, so down to America, יוסף ישת ידו על עיניך whereas Jos will do with his words what you fear with your eyes.

(1) Rav Avraham Isaac Hacohen (1865-1935): basic biography; significance; early works; major works (2) poetry; literature; mystic; nationalism (3) "man by nature a mystic." Also: התפילה המשמדת של המשנה; opt. (4) assume mystic life (hence all life) ineffable, with basic rationed principles.

The month of Nisan is called by that name, according to the author of Benei Yisaskhor, because it comes from the word nes – miracle. Furthermore, the Hebrew word for miracle, nes, stands for the initial letters of the two words nofel and somekh – falling and supported or uplifted. The miracle of Jewish survival is that although we have often fallen and seemingly been crushed to death, nevertheless we have always shown remarkable ability to rise again. This, too, is the idea expressed in the Torah reading for parshat Ha-Hodesh, namely “this month is unto you,” which stands for the moon – and the moon goes through the phases, rising and falling, thereby symbolizing the very same thing.

1. Review פ”א: Thwng of character – extremes – man – חסד נחכם. Both = דרך ה’ 2. Character Therapy: פ”ג ה”א – medical analogy. Need for “physician of the soul.” Function of teacher פ”ג ה”ב – therapeutic determism. 3. The Exceptions – פ”ג ה”ג a) Birnbaum omits: 1) גאוה, after Moses is ענו מאוז: ולפיכך צוו חכמים מאוד מאוד הוה שפל רוח ועוד אמרו שכל המגביה לבו כפר בעיקר

Persevaranain Study 1) Read פ”ג ה”ו 2) RH and נצי”ב on עמל; התמשדה–משמר 3) RH on ידיעה⩽למו; If Plato on being/becoming Quon on supernatural assistanot ת”ת; contract Itaoinim. Thus: LSD…II. Motives: פ”ג ה”ה: תחילת דינו של אדם אינו נדון אלא על התלמוד (קבעת עתים…עסקת שפו”ר, שוות ונחת – אמונה)

Beginning of idolatry – Jewish anthropology: (a) At first – Adam: monotheism; (b) Then – ה״א פ״א and complete from full text – stage 1: intermediacy; (c) Then – ה״ג – (full text!) – stage 2: worship directed to objects; stage 3: object itself now endowed with autonomy; stage 4: God forgotten; fetishism.

For your philosophy course, EMC, on problems in Jewish philosophy: Re: Problems in Jewish philosophy – discuss or assign the question of the meaningfulness of religious statements according to contemporary linguistic philosophers. The literature is reviewed by Dr. Louis Jacobs in his new book Faith. See especially the arguments of Professor Basil Mitchell concerning especially the verifiability concept. See also the position of Professor Markus Barth in his New Essays, pages 220–223; on this, see either Jacobs or Seymour Siegel’s article in Conservative Judaism (Summer 1969).

Add the following to discussion of Maimonides on Free Will and Determinism. Maimonides distinguishes between actional attributes, which may be positive, and essential attributes, which are all negative – such as: existence. Not only with regard to scriptural attributes, but even the four intellectually conceived attributes (life, power, knowledge, will) are actional. Hence, all of them must be accepted as homonyms, and their use is strictly equivocal. Therefore, when we speak of knowledge as applied to God and as applied to man, they are of different orders of meaning, and have nothing in common but the word itself.

Too much celebration of history – too little personal experience. Many of those who assert the Messianism of the State of Israel do so not because of objective reasons, but because of a desire to tap the wellsprings of passion – which are so lacking in our lives. Wrong-headed, but right intention. Charles Lieberman once said that Orthodoxy had the only remaining source of religious passion.The ”letter” of the Megillah is said twice. First, by Mordecai (Esther 9:20-28). It is obviously one that is full of great emotion and joy. But then Esther sends a second letter (Esther 9:29-32). The key seems to be a very sturdy one -- the intention of Esther was that a the celebration of Purim in the future should not be merely a commemorations of Mordecai’s and Esther’s victory, but, it should retain the whole Intimacy of a personal experience, a Purim not remembered but relived, not recalled but reaenacted.Similarly, R. Meyer Shapiro on: