סוד הנשיקה בתנ"ך ובחז"ל

This article discusses the concept of kissing as it appears in the Bible and in Rabbinic writings. Special attention is given to different motives for kissing and to different conjugations of the Hebrew verbs for kissing

Was Ezra a High Priest?

This article traces the notion in rabbinic writings that Ezra--a leader of the Jewish people in the early Second Temple period--also functioned as a High Priest (Kohen Gadol)

Weaning Away from Idolatry: Maimonides on the Purpose of Ritual Sacrifices

This essay explores Maimonides’ explanation of the Bible’s rationale behind the ritual sacrifices, namely to help wean the Jews away from idolatrous rites. After clearly elucidating Maimonides’ stance on the topic, this essay examines his view from different angles with various possible precedents in earlier rabbinic literature for such an understanding. The essay also shows why various other Jewish commentators objected to Maimonides’ understanding and how Maimonides might respond to those critiques. Additionally, this essay also situates Maimonides’ view on sacrifices within his broader worldview of the Bible’s commandments in general as serving as a counterweight to idolatrous rituals

Nations and Super-Nations of Canaan

A discussion of the different lists of Canaanite nations

World Religions and the Noahide Prohibition of Idolatry

Although the prohibition of avodah zarah (literally, “strange/foreign worship,” but more loosely translated as “idolatry”) is included in both the Torah’s 613 mitzvos for Jews and in the seven Noahide laws, many authorities maintain that the exact parameters of the prohibition differ when applied to Jews versus when applied to non-Jews. There is ample reason to say that the laws by which Noahides are bound are quite distinct from the laws of the Torah given at Mount Sinai, and even when the same law exists in both codes, the practical applications of that law may differ. This essay explores the possibility that what constitutes idolatry for a Jew may not be the same as what constitutes idolatry for a non-Jew. This distinction may have wide-reaching consequences that may result from branding any world religion as idolatrous or non-idolatrous. These ramifications might include whether a Jew may donate money towards the construction of an “idolatrous” temple, repurpose a building used for “idolatry” as a synagogue, sell property in Israel to “idolaters,” make use of products used in “idolatrous” ritual offerings, permit a Jew to follow an “idolater’s” chukos (arational or irrational customs), and more. The first half of this essay explores the theoretical possible differences between a Jew’s prohibition of idolatry and a non-Jew’s, raising various proofs and counter-proofs to the notion that such differences even exist. The second half of this essay focuses on specific world religions and assesses whether halacha considers them idolatrous or not

Identifying the Daniel Character in Ezekiel

This article discusses the identity of the Daniel character mentioned in the Book of Ezekiel

More on the Seven Nations: Girgashite Flight and the Canaanite Nation

A discussion of the different lists of Canaanite nations

The Leap-Month Fabricated by Jeroboam

This article discusses the reason behind Jeroboam, king of Israel, instituting a holiday in the eighth month of calendar. We suggest an approach that looks at this holiday as misplaced from the seventh month by means of an additional unauthorized leap-month

Learning to differentiate between apparent synonyms

Rabbi Reuven Chaim Klein shows us how to use the Hebrew language as a model for understanding the differences between similar word

Ivrit’s Place in the Dual Curriculum Model of Orthodox Jewish High Schools in North America

The dual curriculum model ubiquitous to Orthodox Jewish day schools in North America typically bifurcates into religious (Judaic) studies and general studies. While most classes generally fit into one of those two halves of the curriculum, some classes are not intuitively categorized as wholly belonging to one part over the other. One of those classes is Ivrit (Modern Hebrew). This study aims to describe Ivrit’s place in the dual curriculum model and the various factors that contribute to that reality by exploring the context in which Ivrit emerged as a subject-matter for Orthodox schools and seeking to identify trends in the ways Ivrit is taught. This paper lays out the theories behind how ideology influences curriculum formation and documents how Hebrew has fit into the curriculum of Jewish Education throughout the ages. It also provides a picture of the particular context of North American Orthodox Jewry that this study focuses on, as well as a review of the different theories behind Hebrew education (heritage language vs. communicative language). With this theoretical background in hand, this dissertation surveyed 36 Orthodox high schools in North America to better understand how they viewed Ivrit’s place and shows that ultimately this subject’s place in the dual curriculum model remains ambiguous. Documenting how Ivrit is taught and examining the reasons as to why Ivrit is taught helped shed light on Ivrit’s precarious place in the dual curriculum model, as some of those policies/techniques/motives seem to line up with the aims of the Judaic studies curriculum, while others seemingly reflect the goals of the general studies curriculum