It’s been suggested that the Torah sets out a direction for societal development, pointing the way toward desired reforms, and that in each generation, scholars and governments have worked to continue this line of evolution. One such “signpost” put up by the Torah to show us how our legal systems should evolve is the Eshet Yiffat Toar—the beautiful woman taken in war.
Imagine that the earth was going to be destroyed within five years, and that you were tasked with deciding what literary treasures to preserve? That is the background of the Tanakh that we have today. The Talmud records the bare bones of discussions where scholars fought for the inclusion of those writings that were dear to them, often against ferocious opposition from their colleagues. Amazingly, of all the possible things to include, the famous Rabbi Akiva chose a collection of bawdy wedding songs! What lay behind such an odd choice?
Spring has officially sprung here in Israel and the hills are alive with wildflowers. We’re beginning to venture out in public again after a long and strange year! So to ease back into what passes for normal, here are some literary recommendations from around the Jewish blogosphere.
Here I review a remarkable book called Judaism Reclaimed by Shmuel Phillips, which has furnished me with food for thought for the past year. Based loosely on Parashat Hashavua (the weekly Torah reading), the book is actually a philosophical examination of Jewish thought and theology.
Sukkot is called by our sages “The Time of our Joy” ( זמן שמחתינו ). While other holidays are said to be times of joy as well, Sukkot is singled out in particular by the Torah (D’varim 16:15): “You shall be altogether/only joyful.” (והיית אך שמח) But can we ever be “altogether” joyful? Is there […]
Rabbi Adin Steinsaltz saw his mission as nothing less than bringing the Talmud back to the people. Jewish law is meant to be democratic, but only informed citizens can vote? Then, let’s make sure every citizen is an informed citizen! Or at least, let’s make it possible for any citizen who wants to become informed to do so. This is the basis for his decision to translate the Aramaic portions of the Talmud into ordinary Hebrew (the modern equivalent of Aramaic for Israeli Jews) and then into English. His motto was “Let my people know!”
In the shadow of Corona, most of us have had to spend an inordinate amount of time in lockdown of one sort or another. Some of us won’t be out and about again for some time. What to do with all this extra time? Read! Here are some great book-related posts from around the Jewish blogosphere.
Parashat Terumah is the first of several dealing with the construction of the Mishkan, where the priests would make sacrifice upon a great bronze-clad altar. And yet, only two weeks ago, at the end of parashat Yitro, we read a very different set of instructions: “Make for Me an altar of earth and sacrifice on it … ” How are we to reconcile the need for this elaborate structure to house God’s presence with the instructions to worship Him using a simple altar of earth? In attempting to reconcile these two very different types of encounter, it may be helpful to look at what comes in between.
Spring is in the air here in Israel, and the hills are alive with almond blossoms. Tu B’Shvat is just past, and we’re counting down toward Purim. Here are some recommendations from around the Jewish blogosphere (in more or less alphabetical order). Note that cover images link to the relevant affiliate-linked book page on Amazon.
In Parashat Beshalah, the Israelites are finally freed from slavery in Egypt. But neither the nation of Egypt nor the house of Israel is ready for the events now unfolding. The Israelites, having lived in slavery all their lives, were naturally fearful of freedom. It makes sense then, that they would need to be rescued against their will. The Egyptians, meanwhile, have reason to feel even more overwhelmed than the Israelites; they have been caught up in a process in which each ill-concieved decision breeds another calamity, and yet, they can find no way out of the cycle. How do we reconcile this seeming lack of free will with the Torah’s usual insistence that humans are free to choose?