It concludes a series of historical books running from Joshua through Judges and Samuel, the overall purpose which is to provide a theological explanation for the destruction of the Jewish kingdom by Babylon in 586 BCE and a foundation for a return from exile.

One explanation is that the Antiquities covers the time period involved at a greater length than the Jewish Wars.

The second explanation is that during the gap between the writing of the Jewish Wars ( c. 70 AD ) and Antiquities ( after 90 AD ) Christians had become more important in Rome and were hence given attention in the Antiquities.

Clemens Thoma provides an explanation for this based on the observation that Josephus may have learned of the details of the actions of Annanus in the twenty year gap between the writing of the Jewish Wars and the Antiquities, and thus avoided a positive tone when writing of Ananus in the Antiquities.

One explanation suggests Shealtiel died childless and therefore Pedaiah, his brother, married his widow according to a Jewish law regarding inheritance ().

According to Callan: " I mentioned, just in the course of conversation, that I was Jewish – at which Lady Mosley went ashen, snapped a crimson nail and left the room ... No explanation was given but she would later write to a friend: A nice, polite reporter came to interview Tom Mosley was known but he turned out to be Jewish and was sitting there at our table.

Frank accepted this explanation, but added that it was still just possible that Hitler had some Jewish ancestry.

Philosophically, the many levels of traditional Jewish explanation for the Purpose of Creation, each require sin to be resolved and atoned for, through suffering or repentance.

The concept of Hester Panim has a history in traditional Jewish thought to refer to suffering that has no regular explanation.

* The doctrine of " Gilgul " ( Reincarnation ) has a history in traditional Jewish thought, of debate and explanation.

Those who see traditional types of explanation, would point to previous tragedies in Jewish history, that in their time had enormous destruction and hardship, such as the massive loss of life in Judea under Titus and Hadrian.

The traditional Jewish explanation is that Maccabee is an acronym for the Torah verse that was the battle-cry of the Maccabees, " Mi chamocha ba ' elim YHWH ", " Who is like You among the mighty, O Lord!

Many Jews, ( see the Bartenura's explanation on Megillat Rut, and the Halakhic responsa of The Ch ' sam Sofer on Choshen Mishpat 6, Chapter 98 where this view is explicit ) especially Hasidim, adhere to the belief that there is a person born each generation with the potential to become Messiah, if the Jewish people warrant his coming ; this candidate is known as the Tzadik Ha-Dor, meaning Tzaddik ( a Hebrew term literally meaning " righteous one " but used to refer to holy men who can, for example, perform miracles or act as an intermediary between man and God ) of the Generation.

Jewish mysticism gives a deeper explanation, by distinguishing between God's essence and emanation.

Because the approach of Chabad explains Hasidus in intellectual form, it can incorporate into its explanation the other aspects of historical Jewish thought.

Thompson's explanation was to discount the Bible as literal history but Salibi's was to locate the centre of Jewish culture further south.

Spinoza also offered a sociological explanation as to how the Jewish people had managed to survive for so long, despite facing relentless persecution.

The most common explanation, accepted by some traditional Jewish authorities is that in 168 BCE, when the Jews were under the rule of the Seleucid king Antiochus IV Epiphanes, they were forbidden from reading the Torah and made do with a substitute.

* Me-Kabtziel ( Miqqabṣiël ): an esoteric exposition of Jewish law — which he refers to often in Ben Ish Chai — providing a more detailed explanation of the reasoning underlying certain decisions.

Rust also believed that non-Aryan science ( such as Albert Einstein's " Jewish physics ") was flawed, and had what he felt to be a rational explanation for this view.

A popular explanation for the missing years suggests that the Jewish sages interpreted the prophecy in as meaning that there would be 490 years from the destruction of the First Temple to the destruction of the Second Temple and, working backwards from the destruction of the Second Temple ( in 3828 AM ), wrongly dated the destruction of the First Temple ( in 3338 AM ).

The text draws heavily on Jewish mysticism ( such as the Book of Enoch ), seeking to provide an explanation of the more supernatural aspects of Christian thought at the time.

Rabbeinu Behaye's works possess especial value both for the student of Jewish literature, owing to the author's copious and extensive quotations from Midrashic and exegetical works which have since been lost, and for the student of modern languages on account of the frequent use of words from the vernacular ( Arabic, Spanish, and French ) in explanation of Biblical terms.

Within this frame of reference policies appropriate to claims advanced in the name of the Jews depend upon which Jewish identity is involved, as well as upon the nature of the claim, the characteristics of the claimant, the justifications proposed, and the predispositions of the community decision makers who are called upon to act.

The formal position of Americans who identify themselves with one or more of the several identities of the Jewish symbol is already clear ; ;

He is New York-born and Jewish.

This is not to deny the existence of pogroms and ghettos, but only to assert that these horrors have had an effect on the nerves of people who did not experience them, that among the various side effects is the local hysteria of Jewish writers and intellectuals who cry out from confusion, which they call oppression and pain.

Finally, there is the undeniable fact that some of the finest American fiction is being written by Jews, but it is not Jewish fiction ; ;

Intermarriage, which is generally regarded as a threat to Jewish survival, was regarded not with horror or apprehension but with a kind of mild, clinical disapproval.

One of the significant things about Jewish culture in the older teen years is that it is largely college-oriented.

It is significant, too, that the older teen-agers I interviewed believed, unlike the younger ones, that Jewish students tend to do better academically than their gentile counterparts.

The percentage of Jewish girls who attend college is almost as high as that of boys.

The vocational motive is the dominant one for boys, while Jewish girls attend college for social reasons and to become culturally developed.

It is they who read -- and make -- Jewish best-sellers and then persuade their husbands to read them.

The Jewish working girl almost invariably works in an office -- in contradistinction to gentile factory workers -- and, buttressed by a respectable income, she is likely to dress better and live more expansively than the college student.

One of the reasons for the high percentage of Jewish teen-agers in college is that a great many urban Jews are enabled to attend local colleges at modest cost.

This is particularly true in large centers of Jewish population like New York, Chicago, and Philadelphia.

What is noteworthy about this large group of teen-agers is that, although their attitudes hardly differentiate them from their gentile counterparts, they actually lead their lives in a vast self-enclosed Jewish cosmos with relatively little contact with the non-Jewish world.

Second, the attitude in Jewish families is far more protective toward the daughter than toward the son.

Brooklyn College is unequivocally Jewish in tone, and efforts to detribalize the college by bringing in unimpeachably midwestern types on the faculty have been unavailing.

The Thrift Shop, with Mrs. Bernhard S. Blumenthal as president, is one of the city's most successful fund-raisers for the Federation of Jewish Agencies.

`` Meet the Artist '' is the invitation issued by members of the Greater Philadelphia Section of the National Council of Jewish Women as they arrange for an annual exhibit and sale of paintings and sculpture at the Philmont Country Club on April 8 and 9.

The event is the sixth on the annual calendar of the local members of the National Council of Jewish Women.