Rabbinic Figures

The Riddle of the Satmar

A prospect terrifying to secular Israelis and Zionists worldwide has been the rapid growth of the Jewish state's ultra-Orthodox (haredi) community. Given the stranglehold of haredi political parties on recent coalition governments, and the encroachments by non-Zionist haredi clerics upon Israel's chief rabbinate, once religiously moderate and firmly Zionist, the fear is not entirely irrational.

Spirituality Lite

A simple truth lurks behind the rise of "post-denominationalism" in Jewish religious life. It is that increasing numbers of Jews are becoming less interested in defining what Judaism means than in sampling aspects of the Jewish tradition that seem to promise spiritual vitality.

Secularism and Its Discontents

The transformations of Jewish life in the last two-and-a-half centuries still boggle the mind. Deep ruptures opened to separate the present from the past, modernity from tradition, setting terms that have defined the contours of Jewish life until today. How did people try to think their way through the change?

The Warrior Rabbi

Praise of military virtue, prominent in the Bible, is almost non-existent in the Talmud, which, in the aftermath of the destruction of the Temple and the exile of the Jews by the Romans, either ignores wartime feats or re-interprets them as allegories of intellectual or spiritual prowess. The Talmud's relative silence on the subject would prove enduring. Until the second half of the 20th century, with few exceptions, military virtue was consistently depreciated in traditional Jewish thought.

The Mad Mystic of Bratslav

Rabbi Nahman of Bratslav (1772-1811) is the strangest and most paradoxical leader in the history of Hasidism, and one of its most original, albeit mad, geniuses.  Nahman has been an object of both literary fascination and considerable scholarly research. He also shares center stage with Franz Kafka (1888-1924) in Rodger Kamenetz's Burnt Books.

Orthodoxy and Innovation

For many religiously observant Jews, the traditional siddur, or prayer book, constitutes a problem. One such Jew was the great hasidic rebbe, Nahman of Bratzlav (1772-1810), who articulated the problem in terms appropriate to his time: the fixed prayers, with their praises and petitions, are like a well-traveled highway, and well-traveled highways attract robbers. By which he meant that excessive routine makes it difficult to concentrate the mind. 

Repentance = Freedom?

In the thick of the month of Ellul, nearing Rosh Hashanah, penitence is or should be in the air. Also recently marked was the 75th yahrzeit of the great mystic, jurist, and theologian Abraham Isaac Kook (1865-1935).  As it turns out, Kook's  teachings on the meaning of repentance are among his most striking, stamped with his distinctive mix of piety and audacity. In his eyes, teshuvah, generally translated as "repentance" but literally and more powerfully "return," signifies not only a deepened and renewed commitment to religion and commandments but, paradoxically, nothing less than a new birth of freedom.

A Grim Teaching

Every first-year law student knows that hard cases make bad law. In Israel, a particularly hard case lies in the ongoing controversy around an inflammatory Hebrew-language volume of Jewish religious law (halakhah) that offers justifications for violent treatment of non-Jews in general and of Israel's foes in particular. The debate has highlighted longstanding divisions within Israeli society; now that the courts and the police have gotten into the act, it has also highlighted the difficulties of drawing meaningful lines between free speech and incitement.

Tradition and Its Discontents

Judaism teaches the unity of body and soul. The soul has received most of the ink, but in recent decades historians have made an effort to give the body its say by uncovering and interpreting the material circumstances that, together with the learning and the spirituality, have comprised the weave of Jewish life. Prominent among these historians is the Hebrew University's Shaul Stampfer, whose new book, Families, Rabbis, and Education, explores the diverse currents coursing through the nineteenth-century Jewish heartlands of Eastern Europe.

The Messianic Aliyah

Today marks the rededication of the Hurva (literally, "ruin") Synagogue, once the jewel in the crown of the Jewish Quarter of the Old City of Jerusalem. Its history, and the debates over that history, open a window onto a fascinating chapter with powerful reverberations today. In 1700, days after arriving from Poland, a Jewish pietist purchased an abandoned plot known since the 15th century as "the Ashkenazi courtyard," hoping to build a synagogue. When his followers proved unable to keep up their payments, the Arab creditors reduced the site to rubble. In the 19th century it arose again, magnificently, thanks to the...