Wednesday, March 11, 2015

Collapsing Second-Level Stories, the Torah, Sheakepeare in Love, Ellery Queen, and Sherlock Holmes

There is obviously a difference between the story within a text and the story of the creation of the text. The story within Romeo and Juliet involves two teenage star-crossed lovers. The story of the creation of Romeo and Juliet involves Shakespeare writing a play in the 1590s. Let's call the story within the text a Level 1 story, and the story about the writing of the text a Level 2 story. The Level 1 story does not have to be true, but one can intelligently discuss it as if it were true. For example, one could ask why Romeo fell in love with Juliet, even though they did not actually exist.

But we generally think of a Level 2 story as historical. If we asked why Shakespeare wrote Romeo and Juliet, we would presumably be having a factual and historical discussion. But not necessarily.

Read More...

Friday, April 11, 2014

Innovative Seder Ideas - updated

In 2010, I wrote what ended up to be our most popular post, especially around this time of the year. Innovative Passover Seer Ideas.

Over the years, people have left comments with other good seder ideas, and I just added one more. Check it out.

Wednesday, April 9, 2014

Fleetwood Mac and the Seder

The rock/folk band Fleetwood Mac has an interesting elaboration on the exodus from Egypt. Rabbi Adlerstein at Cross-Currents has posted his annual shiur (or talk) about Passover. These are always interesting. He comes up with Passover insights from a variety of sources that are not just smart and clever and insightful, but also that are not well known.

In one drash, he discussed the idea of the exodus from Egypt being solely the result of divine love. (I won't elaborate; listen to the lecture). This reminded my of Fleetwood Mac's absolutely beautiful and haunting song "Gypsy" which is partially about the death of Stevie Nick's close friend. One verse is

And the gypsy that remains
Faces freedom, with a little fear
I have no fear; I have only love.

Several years ago, I heard that song on the radio just before Passover, and ever since, I have thought of those lines in the context of the Exodus. (You have to get a little postmodern here; Stevie Nicks certainly was not thinking of the Exodus.)

Fear and love are not typically contrasted with each other. Fear and courage, perhaps. Or love and hate, or love and indifference. But fear and love do contrast with each other nicely.

People faced with an expansion of freedom often react with "a little fear." Perhaps not a lot; freedom is a good thing and cause for celebration. But the freedom also raises the troubling question of what to do with one's life. That requires choices, priorities, and wisdom. Before that, the slavery and narrow places had at least provided structure, albeit at a great personal cost.

The children of Israel seem to react to their freedom with fear. At the Sea of Reeds, they ask, "Was it because there were no graves in Egypt that you brought us to the desert to die? What have you done to us by bringing us out of Egypt?" (Exod. 14:11.) They complaint about the food and water, and then build the golden calf. They incessantly whine and complain. And that attitude might have been caused, at least in part, by the fear resulting from not really knowing how to lead a free life.

Both God's response and the freed slaves' response could be the last line of that verse. "I have no fear; I have only love." God freeing the slaves was a manifestation of his love, as was the later giving of the 10 Commandments and other rules. And one principle the freed slaves could use to structure their lives was to emulate this love: try to take the morally correct action and help others, and in doing so, lead a meaningful and thoughtful life. I imagine both God and the slaves singing the last line in harmony.

Pharaoh also has a Fleetwood Mac song. : )

Thursday, April 3, 2014

Women and Tefillin - Two Views of Halacha

R. Mayer Twersky has written a very clear and informative critique (reposted at Cross-Currents) of the decision to permit two Orthodox girls to wear tefillin. (See my previous post and links there for a discussion of the underlying events.) R. Twersky's essay nicely reflects the traditional Orthodox approach to halacha. R. Adlerstein at Cross-Currents called it "magisterial" and correctly noted, "Ultimately, it is not about women or tefillin - it is about the very nature of halachic process."

R. Adlerstein is exactly right. There are

Read More...

Wednesday, March 5, 2014

More Archaeological Evidence Regarding The Date The Torah Was Written

A recent article provides a list of 50 people mentioned in the Bible who are actual historical figures and whose existence is supported by independent archaeological evidence.  (The article is from Bible History Daily, linked to by Mosaic Magazine, based on an article in Biblical Archeology Review.)  These people include rulers or officials from Egypt, Moab, Aram-Damascus, Assyria, Babylonia, Persia, and of course rulers and other officials from both the Northern Kingdom of Israel and the Southern Kingdom of Judah.  What is striking about this table is

Read More...

Thursday, February 27, 2014

A Religious Understanding of Judaism - Introduction

Many Jews do not think of themselves as "religious."  They consider a "religious" person to be supernatural, mystical, non-scientific, and perhaps a little nuts.  If religious means that, then I agree with them.  But I don't think it means that.  Instead, a religious understanding of Judaism is one that focuses on the traditional religious elements of Judaism:  God, the Torah, mitzvot, and holiness.  These certainly can be seen in supernatural, mystical, non-scientific, nutty ways, and in fact often are.  But I think they are better thought of in much more pragmatic, serious, rational, and empirically grounded ways.

In this and the next few posts, I would like to offer my own religious understanding of Judaism.  I realize this is somewhat chutzpadik -- I am not a rabbi or academic or religious scholar. But I have been seriously reading and thinking and arguing about this issue for more than 30 years.  I have a religious understanding of Judaism that works for me and I think might work for others.  So for what it's worth, here goes.

As noted above, a religious understanding of Judaism involves four related ideas: God, Torah, mitzvot, and holiness.  Since so many people tune out once these topics come up, I would like to be by exploring why that is.

I think the popular conception of these ideas is that they are just not worthy of serious thought.  Many people don't believe in a supernatural God, don't know much about the Torah apart other than it contains primitive myths (creation, flood) and odd rules (no shrimp?  no bacon?), and think of holiness as some sort of ancient spooky magic spell cast on people or objects.  Not only that, but the people who do call themselves "religious" seem not just mistaken or misguided, but often ignorant, close-minded, and sort of silly. I would like to unpack that in some detail, and see if my religious theory of Judaism can avoid ignorances, closed-mindedness, and silliness.

There seems to be two general sets of problems with religion.

Read More...

Monday, January 27, 2014

A Wise and Thoughtful Orthodox Response to Two Women Wearing Tefillin

Rabbi Harcsztark is the principal of SAR Academy in New York, a Modern Orthodox high school. He has permitted two young women whose own practice was to wear tefillin while davening to do so in the school minyan. This prompted the usual and predicable responses. Right-wing commentators explained that the sky is now falling.  The next thing ya know, boys will be cross-dressing and eating treif, while guitar-strumming tambourine-clanging lesbians will be leading the davening. Left-wing commentators agree, argue that this is all good, but claim that we need more. All women should be permitted to wear tefillin to help break down the hegemony of a male-dominated hierarchy.  Or something like that. I try not to read this stuff. But what few people have focused on is the subtlety and wisdom of Rabbi Harcsztark's actual decision. Rather than engaging in broader culture wars, he focused -- oddly enough -- on the welfare of these two young women and his school community.

Rabbi Harcsztark wrote a detailed letter explaining his decision. It is worth reading. He begins



Read More...

Wednesday, January 15, 2014

Important Tu B'Shevat Update

My wife just made what is perhaps one of the most important halachic rulings ever. Since chocolate is made from cacao beans, which grow on cacao trees, one should have chocolate on Tu B'Shevat. This insight could singlehandedly revitalize Judaism.

Tuesday, January 7, 2014

The Demise of Non-Religious Judaism, As Explained 60 Years Ago

In 2013, the Pew Report showed that Jews who identify as non-religious Jews tended to have children or grandchildren that did not identify as Jews as all.  This was similar to the findings of the NJPS in 1990 and 2000-2001 about "cultural Jews."

About 60 years ago, Rabbi Jacob Agus argued against a similar cultural conception of Judaism.  His observations were astute and prescient.  Agus was looking forward, while the Pew Report and NJPSs were looking backward, but their conclusions are the same.  And Agus's sharp writing is well worth reading today.

Here's the context.



Read More...

Thursday, December 26, 2013

Blocked Comments - Disqus, Firefox, and Avast

I was unable to see comments on Firefox, but was able to see them on other browsers. After poking around the web, it looks like Avast Anti-Virus software blocks Disqus comments in Firefox.

You can tell if you have this problem if you don't see any comments and there is no number before "comments" after each post.  If you have this problem, do the following.

Update to the latest version of Avast. (Right-click on the icon in the toolbar and go to 'update'.)

In Firefox, click on the Avast Online Security Icon (upper right corner). Do one of the following:

- Slide the "Social Networks" switch to "allowed" (to the left to make it red)
- Slide the "Social Networks" switch to "blocked" (to the right to make it green) AND slide the Disqus switch to the left to make it red.

Comments should now be working, and you should now see a number before "comments" after each post.