Bulbasaur & Bishul: An Adar-Fueled, Unnecessarily In-Depth Analysis of a Nonsensical Halakhic Question
In a rare piece of Lehrhaus Purim Torah, Mark Glass explores—with surprising halakhic rigor—whether the Pokémon named Bulbasaur’s use of a Solar Beam attack would constitute cooking on Shabbat.
The Child at this Moment, the child that Could Become: A Torah Meditation in...
Dan Ornstein examines the rabbinic interpretation of the phrase "ba-asher hu sham," and applies it to the current conflict in Israel.
A Philosophical Reflection on the Halakhification of Warfare
Alex Ozar explores wartime law in the Rambam.
Insanity and Hope
Warren Zev Harvey reflects on the pain and fear of Israel’s current moment, finding unexpected hope in R. Joseph Kaspi’s anti-deterministic theory of history. The essay was originally published in Hebrew and translated by the author.
The Jewish Leap Day: A Halakhic Analysis of a Calendar Conundrum
The secular calendar has its leap day on Feb. 29. On the Jewish calendar, our leap day is 30 Adar I, since Adar in a non-leap year always has 29 days. Yaakov Taubes explores all of the Halakhot pertaining to this unique day.
Character And Covenant
Ben Frogel reviews a new volume that introduces thirty-five different Jewish approaches to virtue ethics and attempts to link them into one continuous tradition.
Thoughts on a Death
In this personal reflection, Phil Lieberman addresses the unique pain that accompanies the loss of an abusive parent and considers the uneasy coherence of this pain with Jewish traditions of mourning.
Of Warriors and Wolves
In these difficult times for Israel, Aharon Frazer of Alon Shvut is thinking about the fundamental sanctity of human life and the long game. Can war and weapons really take us toward the messianic age?
Jewish Theology For a Neo-Traditional Age
Steven Gotlib reviews Yehuda (Jerome) Gellman’s book on neo-traditional Jewish theology.
Philo of Alexandria and the Soul of the Torah
Philo of Alexandria may rightly be called the first systematic Jewish philosopher, yet for many centuries his work was totally unknown to Jewish audiences. Dovid Cambpell argues for his continued relevance to modern Judaism.