By Norman Solomon (auth.)
A textual content which pulls on conventional resources, customarily yet now not solely Jewish, to deal with modern concerns, starting from conservation of our surroundings, via to company and advertisement ethics, to family members among country and religion.
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Extra info for Judaism and World Religion
And you will gather your corn and new wine and oil, and I will provide pasture ... you shall eat your fill. Take good care not to be led astray in your hearts nor to turn aside and serve other gods . . or the Lord will become angry with you; he will shut Conservation 21 up the skies and there will be no rain, your ground will not yield its harvest, and you will soon vanish from the rich land which the Lord is giving you. (Deuteronomy 11:13-17) Two steps are necessary to apply this link between morality and prosperity to the contemporary situation.
To seek more energy-sufficient ways to do things - is merely the counsel of prudence, not dependent on any characteristically religious value. It is a matter of sadness and regret that religious leaders are so prone to stirring up the emotions of the faithful for or against some project, such as nuclear energy, which really ought to be assessed on objective grounds. Much of the hurt arises from the way the religious 'demonise' those of whom they disapprove, and in the name of love generate hatred against people who seek to bring benefit to humanity.
The Mishnah, on the other hand, is making the point that 'bad coins' - that is, coins which are no longer valid currency - are to be treated in law as a commodity (lumps of metal) rather than as money. It is an ethical statement, to the effect that people should desist from cheating by using inferior coins. This is not the same as Gresham's law. Indeed, it presupposes the tendency noted by Gresham, and attempts to counteract it. Tamari appears to have been misled by a fortuitous similarity of phrase.