He said, she said did not originate in the modern era, in fact, in 12th century Cairo, Maimonides hears both sides of the argument settles a dispute between a woman teaching at a yeshiva and her disgruntled husband.
What are the cultural-evolutionary origins of our Holiday of Lights? To be sure, the rabbis of the Talmud tell us in Tractate Shabbat 21a that the miracle of Hanukkah is what we teach our children, and perhaps why we eat latkes and jelly doughnuts, all laden with (way too much) oil. However other accounts of the story, including one other rabbinic source – the Al Ha’Nissim paragraph added to the Amida and Birkat Hamazon during the holiday – make no mention of this miracle.
Israel’s holy sites have been a destination for pilgrims of many faiths. This week, when we read Parshat Vayishlach, Professor Doron Bar, President of the Schechter Institute of Jewish Studies, shares the stories of two pilgrims to Rachel’s Tomb.
In my book Ideology and Landscape, which is about reinterring Zionist leaders in the homeland, I devoted a chapter to the reburial of Baron Edmond de Rothschild in Ramat Hanadiv. He and his wife Ada (Adelheid) were reinterred there in April 1954 in an imposing public ceremony. An Israeli battleship brought the coffins from Marseille to Haifa, and from there they were transported to the majestic burial estate south of the Carmel.
Every year camp counselors confront a dilemma: what content is appropriate for Tisha B’Av when this fast day occurs during the camp season. Should the campers be expected to fast? The counselors? In many cases, commemorating Tisha B’Av is reduced to cancelling swimming or programming an activity related to the rabbinic midrash of Kamtza and Bar Kamtza on the destruction of the Temple. What indeed is Tisha B’Av’s place in contemporary society?
The recent Pew Survey on Israel, conducted from fall 2014-Spring 2015 examined the religious identity of Israelis. The survey was comprehensive in scope – beyond any previous survey of this type. Over 5,500 Israelis were interviewed face to face, some 3,800 Jews and 1,700 non-Jews.
In one part of the military cemetery in Jerusalem stands a lone and unusual gravestone, marking the grave of David Raziel, Commander of Etzel (also known as the Irgun, a Zionistparamilitary organization that operated in Mandate Palestine between 1931 and 1948). Not many are aware that this is Raziel’s third resting spot, after he was first interred in a British military cemetery in Iraq and later moved to a Jewish cemetery in Cyprus.
Did the story of the exodus really happen? Did the entire Israelite people suffer slavery in Egypt before arriving in the land of Canaan? Many historians question this. They point to the lack of solid archeological evidence. More traditional scholars argue that the lack of evidence is an argument from silence. It is only natural that the Egyptian kings and scribes would fail to document the humiliating story of the Israelite rebellion and exodus. There is, however, a third alternative to the question of the exodus’ historicity.
This Hebrew year consists of thirteen months rather than twelve. Jews throughout the world will add (“intercalate”) a second month of Adar this year, in order to insure that Passover falls in the spring. Although we think of it as the Jewish calendar, the calendar of twelve “lunations”, 29 or 30 day months corresponding to the cycle of the moon – whose 354-day years are adjusted to the solar year of 365 days by intercalating a thirteenth month every two or three years – was the most common calendar in the ancient world.
On Chanukah in the year 1897, shortly after the First Zionist Congress was held, Theodore Herzl wrote an article called “The Menorah,” in which he compared himself to the shamash that lights and wakes Jews of all affiliations. Recent research on Herzl and his family points to the bond between Judaism and Zionism that was the cornerstone of his Zionist thought. Herzl was not raised as an Orthodox Jew nor did he become such, yet the shift in his attitude towards Jews of different stripes represented a move away from the assimilationist stance of his youth, when he was alienated from Judaism.