ENG:That the God of the Hebrew Bible and rabbinic literature, the God of the Jews, is perfectly good is challenged by apparently immoral acts of that God, by contemporary standards, as well as by the classic problem of evil. In this book, Jerome Gellman aims to alleviate the first challenge, the so-called ideological critique, for the traditional believer by recommending replacing the God of the Jews with a different God, a Jewish God, one in whom many traditional Jews have come to believe. And the problem of evil is lightened for the traditional believer, mainly by a possible theodicy explaining much evil. The book is at once analytic in style and Hasidic in broad orientation.RUS: . , , , , . , , , . , . , .

ENG:That the God of the Hebrew Bible and rabbinic literature, the God of the Jews, is perfectly good is challenged by apparently immoral acts of that God, by contemporary standards, as well as by the classic problem of evil. In this book, Jerome Gellman aims to alleviate the first challenge, the so-called ideological critique, for the traditional believer by recommending replacing the God of the Jews with a different God, a Jewish God, one in whom many traditional Jews have come to believe. And the problem of evil is lightened for the traditional believer, mainly by a possible theodicy explaining much evil. The book is at once analytic in style and Hasidic in broad orientation.RUS: . , , , , . , , , . , . , .

ENG:That the God of the Hebrew Bible and rabbinic literature, the God of the Jews, is perfectly good is challenged by apparently immoral acts of that God, by contemporary standards, as well as by the classic problem of evil. In this book, Jerome Gellman aims to alleviate the first challenge, the so-called ideological critique, for the traditional believer by recommending replacing the God of the Jews with a different God, a Jewish God, one in whom many traditional Jews have come to believe. And the problem of evil is lightened for the traditional believer, mainly by a possible theodicy explaining much evil. The book is at once analytic in style and Hasidic in broad orientation.RUS: . , , , , . , , , . , . , .