This book looks at how religion in Singapore is being subjected to processes of modernization and change. The Singapore State has consciously brought religion under its guidance. It has exercised strong bureaucratic and legal control over the functioning of all religions in Singapore. The Chinese community and the Buddhist Sangha have responded to this by restructuring their temple institutions into large multifunctional temple complexes. There has been quite a few books written on the role of the Singapore State but so far; none has written on the topic of the relationship between state; society and religion. It will help to fill the missing gap in the scholarly literature on this area.
#1024890 in Books 2015-08-06Original language:EnglishPDF # 1 8.50 x .40 x 5.80l; .50 #File Name: 9652297798128 pages
Review
0 of 0 people found the following review helpful. Five StarsBy Jonathan JosephA fascinating revelation of how Rashi answers difficulties in the Biblical text.6 of 6 people found the following review helpful. An excellent introduction to the understanding of RashiBy Israel DrazinMany individuals of all faiths use the famed biblical and talmudic French rabbi Rashi (1040-1105) to help them understand the Bible. Rashi is a master writer. His commentaries are short; to the point; clarifying; and interesting. People enjoyed his explanations so much that the first Hebrew book printed after the invention of the printing press around 1450 was Rashi’s Torah commentary in 1475. This book was printed before the printing of the Torah in Hebrew. But; as we will see; the love that most Jews had for Rashi was somewhat like an uneducated peasant who is in love with a princess. Users of Rashi’s interpretations lose much by not understanding what the author’s goal is and how what he says implements his goal. In fact; unless a person understands Rashi’s methodology; he or she will get the wrong idea what the sage is saying and why he made his comment. There are many scholarly books that address this problem such as Sarah Kumin’s “Rashi’s Exegetical Categorization: In Respect to the Distinction between Peshat and Derash;†and Avraham Grossman’s “Rashi.â€Following his five volume “What’s Bothering Rashi;†composed in English; Rabbi Dr. Avigdor Bonchek has written a short 136 page book; “Rashi: The Magic and the Mystery;†that addresses what Rashi students need to know. He writes in very readable English; with many examples for everything he explains. He addresses Rashi’s history; his style; why his explanations are unique; his use of Midrash; what he means when he states he will only address the plain meaning of the text; why his grandson Rashbam disagreed with his methodology; how everyone should question what Rashi is saying; and much more.Bonchek points out that readers should not be fooled by the seemingly simple style of Rashi’s comments. Rashi was an extremely careful writer. Rashi’s primary goal was to address a problem he sees in the Torah text and he used a Midrash – in seventy percent of his commentaries – only when what the Midrash states fits in with what he considers the plain meaning of the text.Bonchek states that Rashi does many things. Among much else; Rashi explain difficult passages and seeming contradictions; he helps folks avoid misunderstandings; he sometimes does so by translating familiar words in ways that enhance their meaning; he selects one of the many Midrashim that he feels answers a difficulty that he sees in the text – although he does not reveal what difficulty he sees. When using a Midrash; he may select one that is commenting on another verse and may change the Midrash’s wording and he may combine two separate Midrashim; if doing so helps him clarify a passage – for the goal of the Midrash is to teach a moral lesson; while Rashi uses the Midrash to explain a verse. Sometimes he even invents his own Midrash to meet his clarification goal. Sometimes Rashi has two comments one derash and the other peshat; usually because neither one by itself satisfied him in explaining the passage or word.Besides not recognizing what and why Rashi comments as he does; not knowing Rashi’s style could mislead users of his commentary. For example; Rashi starts every parasha (weekly Torah reading) with lead words containing the name of the parasha for no other reason than to indicate where the parasha begins. Many do not know that he is doing so; and mistakenly seek a textual difficulty that Rashi is addressing. He also begins each of the five books of the Torah with a comment showing God’s love of Israel and their land. He apparently did so to inspire Jews and teach Torah values. Failure to recognize this; led many individuals to misread what Rashi is doing.In short; Rashi devotees miss what he is doing unless they understand that something is bothering Rashi and that Rashi does not reveal what this is; and fail to discover what that something is; and how Rashi resolves the problem he sees.This book is an excellent clear introduction to Rashi’s unique interpretative methodology. I had only two problems with it; one minor and one major. The minor one is that Rabbi Dr. Bonchek decided to use the current practice of calling most sages; except Rashi; using the word “the;†as in “the Rashbam;†“the Ramban;†etc. I found this annoying. The other issue is that he did not identify that Rashi is following the methodology of Rabbi Akiva.Two talmudic sages of the second century; Rabbi Akiva and Rabbi Ishmael; disagreed on how to interpret the Bible. Rabbi Akiva; unfortunately in my opinion; won out; and Rashi and most ancient Bible commentators as well as most Midrashim follow his view. He felt that since the Torah is divine; and since God makes no mistakes; and is able to make an idea clear without any repetition; whenever the Bible repeats itself; the seeming repetition must be understood as Scripture making a new statement; and one needs to ask “what is the Torah saying with this seeming repetition?†This explains many Rashi comments. Rashi is saying that the seeming repetition or seeming unnecessary extra word; a practice that occurs very frequently in the Torah; is revealing something new. Rashi quotes many Midrashim because they are reflecting the Akiva methodology.In contrast; Rabbi Ishmael taught that “the Torah [that was given to humans in a manner that they can understand and therefore] speaks in human language.†The frequent repetitions or extra words are used for emphasis and to enhance the beauty of what is said; sometimes giving the statement a near poetic nuance. Maimonides accepted Rabbi Ishmael’s method of understanding the Torah; as did Rashi’s grandson Rashbam; and as do most modern Bible commentators.2 of 2 people found the following review helpful. Respected rabbiBy B. J. TaylorIf you are a fan of Rashi’s commentaries; this is the book for you. I have always respected Rashi’s commentaries and this book made me truly respect him as a rabbi and a man. I found it really interesting that Rashi’s Torah commentary was the first Hebrew book printed after the invention of the printing press. This phenomenal as it was printed before the Torah was! Rashi was the rare leader that publicly admitted his mistakes. He didn’t try to bluster his way out of them. He treated his students with respect. When Dr. Bonchek was detailing Rashi’s children and grandchildren it brought back what I read of the “Rashi’s Daughters†series by Maggie Anton. (Excellent series!) Rashi had a sensitivity to the subtleties of the language in the Torah. How he used midrash is explained. I liked the question Dr. Bonchek said we should ask – “What about this Torah passage bothered Rashi?†This book is readable by the layperson.
