If Kant or Hegel had read Rambam or the Shulhan Arukh, they might have known that Jewish law does not actually proscribe the creation of images. But that was not the way of history. It is important to reclaim visual culture and aesthetics for religious Judaism so that beauty can be allowed to inspire halakhically bound actions, to color worship, and give meaning to our rituals.
How do Moses Mendelssohn and Revelation jibe? Judah Kerbel offers some perspective.
The most enjoyable feature of the book is the brilliant and creative integration of the daily Talmudic folio Kurshan studies with experiences of her life.
Those of us who feel deeply connected and indebted to Hasidism should ask ourselves a difficult and perhaps painful question: Is Netivot Shalom the sefer that we want to represent us to the rest of Am Yisrael?
In 1927, Rabbi Boruch Ber Leibowitz wrote a poem, an ode to Rabbi Hayyim Soloveitchik of Brisk. Nati Helfgot provides the background and a translation.
Man’s actions—even those that seem fleeting and insignificant—can have an impact, positive or negative. Oren Oppenheim explores themes of u-Netaneh Tokef
With the Yamim Noraim approaching, Avinoam Stillman analyzes Ḥavvayah, “experience,” in the thought of A.D. Gordon.
Ari Lamm offers a retrospective on the music of Steely Dan and its significance for Rosh Hashanah.
Commentary by @Jerome Marcus: why biblical criticism directs our attention to the wrong way to read any good book, never mind The Good Book.
Zev Eleff examines some of the toys peddled around by mitzvah merchants and other fascinating features of Ultra-Orthodox culture.
Michah Gottlieb reflects on the recent discussion on biblical scholarship and its implications for Orthodox Jews, in light of Rabbi Samson Raphael Hirsch's writings.