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Finding the Golden Apple

Jan 26, 2018 By Tim Daniel Bernard | Commentary | Text Study

The Sage has said, 鈥淎 word fitly spoken is like apples of gold in settings (maskiyyot) of silver鈥� (Prov. 25:11). Hear now an elucidation of the thought that he has set forth. The term maskiyyot denotes filigree traceries . . .  When looked at from a distance or with imperfect attention, it is deemed to be an apple of silver; but when a keen-sighted observer looks at it with full attention, its interior becomes clear to him and he knows that it is of gold. The parables of the prophets, peace be on them, are similar.

鈥擬oses Maimonides, Guide of the Perplexed (trans. S. Pines) (11鈥�12)

Korah: Democrat or Demagogue?

Jun 23, 2017 By Alan Mittleman | Commentary | Korah

Korah is the first left oppositionist in the history of radical politics.

鈥揗ichael Walzer, Exodus and Revolution (111)

How shall we read the Korah story? What is his rebellion about?  Is Korah the first left-wing radical? He seems to want to level the distinction between leaders and masses. All of the people are holy, he claims. There is no need for a priestly caste which, in the wilderness setting, is a governance class.

Teaching Mahshevet Yisrael: The Universalist / Particularist Issue

Feb 14, 2017

Elie Holzer: 鈥淛ews, Non-Jews, and Teaching the Hasidic Homily: Hermeneutic Approaches and Pedagogical Deliberations鈥�

Avinoam Rosenak: 鈥淢achshevet Yisrael as an Encounter: Jewish Philosophy or Judaism as a Philosophy鈥�Educational Implications鈥�

Jewish Particularism and Universalism

Feb 13, 2017

Marc Silverman: 鈥溾�楩ree Jews鈥� and Their Views on Jewish Culture and Its Interface with Other Peoples鈥� Cultures鈥�

Yossi Turner: 鈥淛ewish Learning and the Non-Jew: Toward a New Particularist-Universalist Paradigm鈥�

Thinkers with an Educational Orientation: Exploring the Universal and the Particular

Feb 12, 2017

Ari Ackerman: 鈥淯niversalism and Jewish Nationalism in the Educational Philosophy of Mordecai Kaplan鈥�

Daniel Marom: 鈥淛ewish Educational Roots and Implications of Zamenhof’s Global Esperanto Movement鈥�

The Blasphemer鈥檚 Twin

May 20, 2016 By Tim Daniel Bernard | Commentary | Emor

This week鈥檚 parashah ends with a sin:

讜址讬旨执拽旨止讘 讘旨侄谉-讛指讗执砖旨讈指讛 讛址讬旨执砖讉职专职讗值诇执讬转 讗侄转-讛址砖旨讈值诐 讜址讬职拽址诇旨值诇.

The son of the Israelite woman pronounced the name [of God] and cursed. (Lev. 24:11)

Maybe we don鈥檛 need to overthink why a law code seen as given by God would determine that cursing God is problematic, but how severe a crime is this? Evidently, Moses was uncertain: the culprit was detained while Moses checked in with God (Lev. 24:12). Perhaps the negative consequence of this act seems unclear. After all, what harm can possibly come to God through human words?

鈥淵ou Shall Fear Your God鈥�: Theological, Moral, and Psychological Implications

May 13, 2016 By Walter Herzberg | Commentary | Kedoshim

There are many exhortations in Leviticus 19, but only two of them conclude with 鈥�you shall fear your God, I am the Lord.鈥� We will focus on Leviticus 19:14鈥�

You shall not curse the deaf, and before the blind you shall not place a stumbling block; rather you shall fear your God, I am the Lord

鈥攁nd five traditional Jewish interpretations, to examine how the phrase 鈥測ou shall fear your God鈥� informs our understanding of the injunctions not to curse the deaf and not to place a stumbling block before the blind.

Consequences as Judgement

Aug 27, 2011 By Abigail Treu | Commentary | Text Study | Re'eh

Part of the problem with the theology of reward and punishment (or blessings and curses, as it is couched in the parashah this week) is that we know it to not be true. We have all seen good people live and die tragically, and others deserving punishment living long, happy lives. It is difficult, as sophisticated thinkers, to apply the reward-and-punishment idea in any satisfying way to reality as we know it.