Three Weeks and Tisha be-Av

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

Eileen Watts explores how Bernard Malamud's "The German Refugee" amplifies the themes of Tisha B'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.

Yosef Lindell examines how Yehudah ha-Levi's kinnah about the bubbling blood of Zechariah modifies the story found in Talmudic sources and thus tackles the question of theodicy.

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

Yosef Lindell argues that the explanatory Kinot model, where fewer prayers are said but they are delved into in more depth, should be adopted for reciting Selihot.

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.

Tzvi Sinensky explores the Biblical origins of Tu be-Av.

R.A. Alpert argues that the differences between Hamas and the Zealots outweigh the similarities.