By David Mevorach Seidenberg
Kabbalah and Ecology is a groundbreaking e-book that resets the dialog approximately ecology and the Abrahamic traditions. David Mevorach Seidenberg demanding situations the anthropocentric studying of the Torah, displaying appreciably varied orientation to the more-than-human international of nature is not just attainable, yet that it additionally ends up in a extra actual interpretation of scripture, rabbinic texts, Maimonides, and Kabbalah. Deeply grounded in conventional texts and fluent with the actual sciences, this ebook proposes not just a brand new figuring out of God's photo but additionally a brand new path to revive faith - to its senses and to a extra alive courting with the greater than human, with nature and with divinity.
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Additional info for Kabbalah and Ecology: God's Image in the More-Than-Human World
Long-held local customs are in fact almost always related to local ecosystems. jcarrot. org/kashroots-an-eco-history-of-the-kosher-laws (Nov. 2008); rev. org/torah/ kashroots (Sep. 2009), §§2, 4–6. I discuss there the rules that determine a kosher land animal: cloven hooves mean an animal can graze on rocky land unsuited for farming; chewing cud means it can thrive eating food that is not edible to people and that grows without cultivation. These rules are precisely tuned to the agriculture of hilly Canaan.
A. Scott Kelso, Dynamic Patterns: The Self Organization of Brain and Behavior (Cambridge MA: MIT Press, 1997). The continuity of language with other animal behaviors and its categorization as a kind of “instinctual” human behavior has been long accepted. See Steven Pinker, The Language Instinct (New York: HarperCollins, 1995) and Harvey B. Sarles, Language and Human Nature: Toward a Grammar of Interaction and Discourse (Minneapolis: University of Minnesota Press, 1985). On the debates about animal language, see C.
The desert-commune experiment Hamakom (2000–05), and Tel Aviv’s Bayit Chadash (2000–06), which can be categorized as Israeli Jewish Renewal, integrated Judaism and a somewhat new-age form of ecospirituality. The activist group Bustan L’Shalom (now “Bustan”) organized the renegade building of a medical clinic in 2003 in Wadi al-Naam, an “unrecognized” Bedouin village near which a toxic waste dump was sited, utilizing the cob building expertise of Kibbutz Lotan. The village was receiving no medical (or other) services because officially it did not exist.