Öz
The oldest form of judaism knows nothing of life after death or another world. So, weal and woe can come only in this world. If God desires to punish or to reward, He must do so during man’s life. The righteous therefore is prosperous here, and the wicked here suffer punishment. The eschatological doctrine of judaism asserted that only the righteous and the pious would rise up after death. But these beliefs were of foreign origin, coming probably by Persia. The great aim of this life is to obey God’s commandment Earthly happiness apart from God has no existence. Hence it is folly to seek to obtain earthly possessions for their own sake. But to obtain them in order to use them for divine ends, so that they become at one and the same time the outward symbols and guarantees of God’s pleasure, as signs of His blessing. Now earthly possessions in this view of them include a well appointed house material well being, in a word wealth
Anahtar Kelimeler
Kaynakça
- BOKSER B.Z. (1951). The wisdom of the Talmud; A Thousand Years of Jewish Thought. New York: Philosophical Library.
- COHEN B. (1949). Everyman's Talmud. New York: E. P. Dutton.
- COHEN J. (1999). Sefer hayashar: the Book of the righteou New York: Ktav Pub. House.
- DANIEL Z. F. (1999). The right and the good : halakhah and human relation Northvale: N.J. Jason Aronson Publ.
- DORFF E.N. (2003). Love Your Neighbor And Yourself : A Jewish Approach To Modern Personal Ethic Philadelphia: PA Jewish Publication Society.
- GOODMAN L.E (1998). Judaism, human rights, and human value New York: Oxford University Pres
- MAIMONIDES M. (1975). Ethical writings of Maimonide New York: New York University Pres
- NEUSNER J. (1990). The economics of the Jewish People. Chicago: University of Chicago Pres
- NOTH M. (1981). The Deutoronomistic History. New York: Sheffield Pres
- NOVAK D. (1992). Jewish social ethic New York: Oxford University Pres
- PICA J.N. (1962). The Banking and Finance Among Jews in Renaissance Italy. New York: Bloch Pub.
- ROOVER R. (1974). Business banking, and economic thought in late medieval and early modern Europe. Chicago: University of Chicago Press
- RYN F.W. (1924). Usury and Usury Law Boston: Houghton Mifflin Company.
- SEARS D. (1998). Compassion for humanity in the Jewish tradition. Northvale: Jason Aronson Publication.
- SHEAR E.M. Chaim M (1998). The Rich Go To Heaven : Giving Charity İn Jewish Thought. Northvale: Jason Aronson Publication.
- SOMBART W. (1951). The jews and modern capitalism. Glencoe: Free Pres
- TAMARI M. (1987). With all your possessions : Jewish ethics and economic life. London: Free Press, Collier Macmillan Publisher
- TRAVERS R. (1966). Christianity in Talmud and Midrash, Herford Clifton, N.J., Reference Book Publishers
- ZWEIG M. (1991). Religion and economic justice, Temple University Press, Philadelphia
Öz
Museviliğin en eski biçiminde, öbür dünya ya da ölümden sonraki hayatla ilgili hiçbir şey yoktur. Bundan dolayı zevk ve mutluluk ile acı ve üzüntü yalnızca bu dünyada vardır. Eğer Tanrı, birisini cezalandırmak veya ödüllendirmek isterse; bunu mutlaka kişinin bu dünyadaki hayatı içinde yapardı. Bundan dolayı dürüstlüğün ödülü olan refah ve mutluluk bu dünyada gerçekleşmekte; günahkâr da cezasını bu dünyada çekmektedir. Museviliğin ölümden sonraki hayat öğretisi, yalnızca dürüst ve saf dindarların ölümden sonra diriltileceğini iddia etmektedir. Ancak, bu inançları dahi yabancı kökenlidir, muhtemelen İranlılardan uyarlanmıştır. Bu hayatın büyük hedefi, Tanrının emirlerine itaat etmektir. Dünyevi mutluluklar, Tanrıdan ayrı olarak asla gerçekleşemez. Bundan dolayı, kişinin kendisi için dünyevi mülkleri edinmek istemesi, çılgınlıktan başka bir şey değildir. Ancak dünyevi mülkleri Tanrısal maksatlar için edinmek isterse; bu servetler, Tanrı kutsamasının bir işareti olarak, Tanrı hoşnutluğunun biricik ve görünen sembolleri ve teminatları haline gelirler. Bu bakış açısında, artık dünyevi mülkler, maddi refah içindeki aile hayatını, tek kelimeyle serveti kapsamaktadır
Anahtar Kelimeler
Kaynakça
- BOKSER B.Z. (1951). The wisdom of the Talmud; A Thousand Years of Jewish Thought. New York: Philosophical Library.
- COHEN B. (1949). Everyman's Talmud. New York: E. P. Dutton.
- COHEN J. (1999). Sefer hayashar: the Book of the righteou New York: Ktav Pub. House.
- DANIEL Z. F. (1999). The right and the good : halakhah and human relation Northvale: N.J. Jason Aronson Publ.
- DORFF E.N. (2003). Love Your Neighbor And Yourself : A Jewish Approach To Modern Personal Ethic Philadelphia: PA Jewish Publication Society.
- GOODMAN L.E (1998). Judaism, human rights, and human value New York: Oxford University Pres
- MAIMONIDES M. (1975). Ethical writings of Maimonide New York: New York University Pres
- NEUSNER J. (1990). The economics of the Jewish People. Chicago: University of Chicago Pres
- NOTH M. (1981). The Deutoronomistic History. New York: Sheffield Pres
- NOVAK D. (1992). Jewish social ethic New York: Oxford University Pres
- PICA J.N. (1962). The Banking and Finance Among Jews in Renaissance Italy. New York: Bloch Pub.
- ROOVER R. (1974). Business banking, and economic thought in late medieval and early modern Europe. Chicago: University of Chicago Press
- RYN F.W. (1924). Usury and Usury Law Boston: Houghton Mifflin Company.
- SEARS D. (1998). Compassion for humanity in the Jewish tradition. Northvale: Jason Aronson Publication.
- SHEAR E.M. Chaim M (1998). The Rich Go To Heaven : Giving Charity İn Jewish Thought. Northvale: Jason Aronson Publication.
- SOMBART W. (1951). The jews and modern capitalism. Glencoe: Free Pres
- TAMARI M. (1987). With all your possessions : Jewish ethics and economic life. London: Free Press, Collier Macmillan Publisher
- TRAVERS R. (1966). Christianity in Talmud and Midrash, Herford Clifton, N.J., Reference Book Publishers
- ZWEIG M. (1991). Religion and economic justice, Temple University Press, Philadelphia
Ayrıntılar
| Diğer ID | JA27PD86TF |
|---|---|
| Bölüm | Makaleler |
| Yazarlar | |
| Yayımlanma Tarihi | 1 Haziran 2014 |
| Yayımlandığı Sayı | Yıl 2014 Sayı: 19 |
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