犹太教

He deemed that the traditional Judaism was lack of the lively belief form of the Jewish mysticism such as Hasidism.

但卡夫卡对犹太教的兴趣，却是在被传统犹太教视为"异端"的犹太教神秘主义上。

Martin Buber was an Austrian-Israeli Jewish existentialist philosopher. He was born in Vienna in 1878, broke with traditional Jewish religious customs at an early age, and joined the Zionist movement in 1898. He soon distanced himself from direct involvement when he joined the Jewish Hasidism movement, preferring the latter's spirituality to Zionism's politics; Buber posited a spiritual and cultural basis to the Jewish nation-state. He wrote his influential essay I and Thou in 1923 and, along with Franz Rosenzweig, translated the Torah into German. He resigned from his professorship in 1933 to protest Hitler's rise to power, and his Central Office for Jewish Adult Education worked to circumvent discriminatory Nazi legislation.

马丁布伯，奥地利—以色列人、犹太教存在主义哲学家。1878年出生于维也纳，早年与传统的犹太教习俗决裂。1898年加入犹太复国主义运动，但很快便与该运动保持距离，转向投身犹太教哈西德主义运动，因为他更喜欢哈西德运动的精神追求，而非犹太复国主义运动的政治。1923年，马丁布伯撰写了颇具影响力的论文《我和你》，并与弗朗茨罗森茨威格合作，将摩西五经翻译成德文。1933年，为了抗议希特勒上台，布伯辞去了教授职位，他创立的犹太成人教育中心办公室努力避免纳粹的歧视性立法。1938年布伯被迫前往在英属巴勒斯坦管治之下的耶路撒冷。

The rabbinate's handling of the issue has placed it on one side of an ideological fissure within Orthodox Judaism itself, between those concerned with making sure no stranger enters the gates and those who fear leaving sisters and brothers outside.

另外，犹太教博士机构对此问题的垄断，已经造成了包括正统犹太教在内的地缘裂缝，裂缝的一边是杜绝"非清教徒"进入犹太教的那些人，裂缝的另外一边则是害怕自己的兄弟姐妹还没有皈依的那些人。

Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel) the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one , of the primary codifications of Jewish law in the Diaspora.

冢―iaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散？

Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel), the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期（ Diaspora ，即以色列被征服后古代犹太人被巴比伦人逐出故土）的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》

Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel),the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud,one of the primary codifications of Jewish law in the Diaspora.

尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期(Diaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土)的犹太教法之间存在著一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。

Both Jewish law and canon law are more uniform than Islamic law.）Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora （the dispersion of Jewish people after the conquest of Israel）, the spirit of the legal matter in laterparts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期（Diaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土）的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。

Both Jewish law and canon law are more uniform than Islamic law.）Though historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora （the dispersion of Jewish people after the conquest of Israel）, the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

尽管从角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期（Diaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土）的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。

Both Jewish law and canon law are more uniform than Islamic law.）Thoug h historically there is a discernible break between Jewish law of the sovereign state of ancient Israel and of the Diaspora （the dispersion of Jewish people after the conquest of Israel）, the spirit of the legal matter in later parts of the Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期（Diasp ora，即以色列被征服后古代犹太人被巴比伦人逐出故土）的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。

Though historically there is a discernib le break between Jewish law of the sovereign state of ancient Israel and of the Diaspora (the dispersion of Jewish people after the conquest of Israel) the spirit of the legal matter in later parts of the , Old Testament is very close to that of the Talmud, one of the primary codifications of Jewish law in the Diaspora.

◎大宝考研版权所有，拒绝转载◎gn0zc0H24u 尽管从历史角度来看，在古代以色列作为独立主权国家的犹太教法与大流散时期(Diaspora，即以色列被征服后古代犹太人被巴比伦人逐出故土)的犹太教法之间存在着一个明晰可辨的断裂，然则，《旧约全书》后半部分中法律内容的精神与《犹太教法典》极为一脉相承，而所谓的《犹太教法典》，是指大流散时期犹太教法的主要典籍辑录之一。

The split between the two groups can hardly be papered over.

这两个团体间的分歧难以掩饰。

This approach not only encourages a greater number of responses, but minimizes the likelihood of stale groupthink.

这种做法不仅鼓励了更多的反应，而且减少跟风的可能性。