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More than two decades after its publication, the book remains a foundation text for Jews, non-Jews, and prospective converts alike. [5] The first volume of A Code of Jewish Ethics: You Shall Be Holy, which Telushkin regards as his major life's work, was published in 2006. It won the National Jewish Book Award for Jewish Book of the Year. [6]
The work is a collection of maxims, proverbs, and moral reflections, many of them of Arabic origin, and bears a strong similarity to the Florilegium of Hunayn ibn Ishaq and other Arabic and Hebrew collections of ethics sayings, which were highly prized by both Arabs and Jews.
Pirkei Avot with Bukharian Judeo-Persian translation. Pirkei Avot (Hebrew: פִּרְקֵי אָבוֹת, romanized: pirqē aḇoṯ, lit. 'Chapters of the [Fore]fathers'; also transliterated as Pirqei Avoth or Pirkei Avos or Pirke Aboth), which translates to English as Chapters of the Fathers, is a compilation of the ethical teachings and maxims from Rabbinic Jewish tradition.
Michael Austin has noted that divine command theory could be criticised for prompting people to be moral with impure motivations. He writes of the objection that a moral life should be sought because morality is valued, rather than to avoid punishment or receive a reward. This punishment and reward system of motivation could be seen as ...
Judaeo-Christian ethics (or Judeo-Christian values) is a supposed value system common to Jews and Christians. It was first described in print in 1941 by English writer George Orwell . The idea that Judaeo-Christian ethics underpin American politics, law and morals has been part of the " American civil religion " since the 1940s.
Jewish business ethics is a form of applied Jewish ethics that examines ethical issues that arise in a business environment. It is noted [ 1 ] that in the Torah , there are over 100 Mitzvot concerning the kashrut (fitness) of one's money, many more, in fact, than concerning the kashrut of food.
Moses believed that Judaism was a guide to the highest degree of theoretical and moral truth. He believed that the Torah had both a simple, direct meaning accessible to the average reader as well as a deeper, metaphysical meaning accessible to thinkers.
Though he did refer to the concept in his 1951 book, Judaism and Modern Man, he credits the idea to another: "The attempt made in recent decades by secularist thinkers to disengage these religious values from their religious context, in the assurance that they could live a life on their own as a 'humanistic' ethic, has resulted in what one ...