Scholarship

Sarah Rudolph responds to Zev Eleff's article on "Digital Democratization".

In this letter to the editor, David E.S. Stein, the project manager and revising translator of the JPS TANAKH: Gender-Sensitive Edition, responds to the review by Martin Lockshin.

Dan Ornstein explains how three Talmudic stories about mishloah manot and matanot le-evyonim on Purim can sensitize us to how to relate to the recipients of these gifts.

Zev Eleff offers a rejoinder and some reflections on "What if Rav Aharon Had Stayed?"

There’s a miniature kaf at the beginning of the parashah. As Gabriel Slamovits explains, what the diminished letter says about how Abraham mourned for Sarah fits well with a prominent teaching of Rabbi Jonathan Sacks, zt”l.

Elli Fischer reads one of Rashi's most famous comments against the grain.

Seth Farber explores the Rav's 1932 in local Boston historical context.

Two readers respond to Michael Broyde's recent article on time-bound commandments. Leah Sarna critiques Broyde's omission of female scholarship, and Avi Siegal argues that Broyde's unifying theory skews the data.

Elli Fischer on Rasbhi's passing, his legacy, and some other rabbinic legacies, as well.

Was the Mishnah intended to serve as a legal text? This traditional assumption, which forms a central premise of the halakhic process, has been challenged by more recent scholarship. Dovid Campbell engages with this scholarship and performs his own close reading of some of the Mishnah's more enigmatic digressions to propose his conception of the Mishnah as a corpus of "found philosophy."