Humash

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.

In Part II of his series on trop, William Gewirtz explains the principle of recursion and how it helps us interpret texts.

The father heard the voice of God, Elli Fischer explains, but the son ends up with the blade on his neck.

In a chapter adapted from his new book, Be, Become, Bless: Jewish Spirituality between East and West, Yaakov Nagen suggests based on the Zohar that the world endures when we see Godliness in another person's face.

In an earlier Lehrhaus piece, Jeffrey Saks pointed to an obscure custom referenced by Shai Agnon not to eat until the tefillin strap marks fade from one’s arm. Here, Mois Navon shares what happened when he tried adopting this custom for himself.

Ezra Zuckerman Sivan examines how the yibbum triangle of Ruth, Tamar, and Lot's daughters teaches us how to rebuild our lives in a time of upheaval.

Daniel Berkove shows how parallels between the building of the Tabernacle and the building of Pharaoh's storage cities shed light on the differences between civilizations that those structures represent.

Mitchell First explains the difference in the wording of the tenth commandment in Exodus and Deutoronomy in light of a grammatical insight by Benno Jacob.

This week's Parashah introduces us to the city of Shechem. Tamar Weissman examines the various appearances of this city throughout Tanakh, explaining that while it is a city of rupture, it is also one of covenant and fraternity.

In a follow up to her recent piece about Joseph, Batya Hefter traces Judah's character development through the eyes of the Ishbitz-Radzyn masters.