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Rather than the paternal God figure encountered in Hebrew tradition, "Jewish Science views God as an energy or force penetrating the reality of the universe. God is the source of all reality, and not separate from but a real part of our world." [1] His fundamental teachings are found in his 1916 book Jewish Science: Divine Healing in Judaism.
Traditionalist Kabbalah and its development in Hasidic Judaism often took negative views of secular wisdoms. While some historical Kabbalists were learned in the canon of medieval Jewish philosophy, and occasionally mathematics and sciences, its relationship to medieval Jewish philosophy (built on Ancient Greek science and cosmology) was ambiguous.
The Tanya is composed of five sections that define Hasidic mystical psychology and theology as a handbook for daily spiritual life in Jewish observance. The Tanya is the main work of Chabad philosophy and the Chabad approach to Hasidic mysticism, as it defines its general interpretation and method.
Jewish philosophy includes all philosophy carried out by Jews, or in relation to the religion of Judaism. The Jewish philosophy is extended over several main eras in Jewish history, including the ancient and biblical era, medieval era and modern era (see Haskalah). The ancient Jewish philosophy is expressed in the bible.
For example, Joseph G. Weiss describes "A Circle of Pneumatics in Pre-Hasidism", [1] in the context of Jewish mysticism. Here the pneumatic group have minor prophetic powers ( "Ruach Ha-qodesh" or "Ruach HaKodesh" (etc.) in Jewish parlance), such as revealing the sins of their fellows.
He offered an evolutionary account of Jewish history that suggested branching developments within the Jewish religion, and he explored the issue of Jewish race and peoplehood from both anthropological and sociological perspectives as a means by which to confront the anti-Semitic stereotypes of his day. He compiled measurements of skulls sizes ...
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Part I, "Preliminaries", lays the groundwork for the rest of the book. Part II, "Six Great Historic Encounters", reviews the formative and lasting influences on the Jewish mind of each period. In Part III, Patai analyzes the specific traits, characteristics and values shaping the Jewish mind during the prolonged and diverse Gentile exposure. [1]