Three Weeks and Tisha be-Av

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.

Yosef Lindell examines why Shomron Kol Titein is a fitting conclusion to the daytime kinnot on Tisha Be-Av.

Through analyses of Rashi's commentaries on Song of Songs, Lamentations, and Hosea, Devorah Schoenfeld explores narratives of the Jewish nation's relationship to God.

The Poland trip has become de rigueur for Modern Orthodox gap-year students. But seismic changes in contemporary Poland and shifting trends in Modern Orthodoxy mean that the content and meaning of these trips are different than they used to be. David I. Bernstein, who has been leading Poland trips since 1992, tells the story of the student Poland experience, then and now.

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.

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.

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

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

Yaakov Jaffe examines the anti-Christian polemic in Maharam of Rottenberg's Kinnah about the burning of the Talmud.