Three Weeks and Tisha be-Av

With a novel reading of Josephus and Gittin, Shana Schwartz proposes that the tragedy of the second hurban and the mystery of subsequent Jewish survival may be understood by reference to the physiological knowledge available in classical antiquity.

David Polsky explores the similarities and differences between Hamas and the Jewish Zealots at the time of the destruction of the Second Temple.

Zvi Grumet suggests that when read in sequence, the kinot of R. Elazar Ha-Kalir—often seen as the ones most difficult to understand—offer a powerful theological narrative from despair to hope.

In his latest for the Lehrhaus, Dan Ornstein creatively imagines the story of the Talmudic sage Rabbi Yohanan through his teachings on the Book of Job. The short story is followed by a reflection on the methodology and power of "contemporary midrash."

Miriam Zami’s essay, runner-up to Hadar's annual Ateret Zvi Prize, uncovers the political and theological resistance of Rabbi Akiva’s laughter in the wake of the destruction of the Temple.

In advance of Tisha Be-Av, Tzvi Novick annotates and interprets the kinnah of a’adeh ad hug shamayim by the master poet R. Eleazar ha-Kalir, unlocking its complex acrostic to determine who its speaker is meant to be.

In time for Tisha Be-Av, Marc Eichenbaum offers a meaningful new reading of Eikha using modern psychological concepts like grief, trauma, and narrative construction.

Yom Kippur marks the end of an 11 week period when thematic haftarot about the destruction of the Temple, consolation following its loss, and repentance replace haftarot connected to the weekly Torah reading. What can this grouping teach us about the nature of forgiveness and reconciliation? Hannah Abrams explains.

Shimshon Nadel examines the question of whether we should continue to fast on Tishah Be-Av in light of the existence of the Modern State of Israel.

The Talmudic story of Kamtza and Bar Kamtza is often used to highlight the destructive consequences of baseless hatred. In an intriguing reading, David Hellman suggests that the hatred that motivated the tale’s participants is more complex than meets the eye.