Scholarship

"Who Knows" seems to have become a recurring question for so many of us. Erica Brown shares personal and biblical reflections on the meaning of this phrase for the age of coronavirus.

Judy Taubes Sterman examines Judges Chapter 3.

Aryeh Klapper with some new translation-stylings of Rabbi Joseph B. Soloveitchik's Halakhic Man.

As part of his Legal Fictions creative project, Dovid Campbell reimagines the content of Mishna Shekalim 6:2 in an evocative narrative of disability and Temple service.

Avraham’s challenge to God’s planned destruction of Sodom raises the fundamental ethical problem of collective punishment. The resolution of this challenge, Sruli Fruchter explains, enables Avraham to realize God’s highest ideals and to confront the conflict between compassion for oppressors and consideration for their victims.

Ariel Evan Mayse discusses Neo-Hasidism through the eyes of Abraham Joshua Heschel and Zelda Schneurson Mishkovsky.

Ari Silbermann examines one of the most traumatic events in the Torah.

Tzvi Goldstein responds to letters from Chaim Goldberg and Yaakov Resnik on his piece on the differences between Centrist and Haredi Orthodoxy, unpacking the view of Rav Hayyim Volozhin’s Nefesh Ha-Hayyim.

Batya Hefter traces Joseph's character development through the eyes of the Ishbitz-Radzyn masters.

Gavriel Lakser argues that the first two chapter of Genesis give us different insights into the character of God. The first chapter shows us a transcendent and omnipotent God, while the second shows us a God much more imminent and concerned for the lives of the creation. These two aspects are complimentary and mutually deepens our understanding of the human-God relationship.