Judaism, Orthodox

TheTorah.com engages the Documentary and Supplementary Hypotheses, source, redaction, and textual criticism, and even offers moral critiques of Torah laws and narratives, but what is Steinberg really trying to accomplish?

Dismayed by claims of modern scholars that the Book of Daniel’s historical survey of the Seleucid era was written post-facto by a Hellenistic author, Chaim Shvilly (1907–1974) composed a ritual confession that Bible critics would be required to say at Daniel’s grave.

Jacob’s standoff with Esau, including dividing his camp in two so that if one should be attacked, “the camp which is left shall escape” (Genesis 32:9), is seen as a precursor and strategy for Jewish survival throughout the generations. This story and verse played a significant role in the attitude of Orthodox Jewry toward America.

To instill Jewish readers with a sense of pride in their religion, Rabbi Joseph Hertz, the Chief Rabbi of the United Kingdom in the early 20th century, challenged Wellhausen’s Documentary Hypothesis, especially the claim that rabbinic Judaism was a degraded form of Israelite religion. Instead, Hertz went on the offensive, comparing Christian values unfavorably to Jewish values.

A male priest recites and inscribes a curse that the sotah is compelled to orally ingest and disclose the “truth” without listening to her words. Set in the wilderness period, and framed as a narrative passed down from mother to daughter, the short story of Iʿezer and Shifra by David Frischmann (a 20th century Hebrew fiction writer) highlights how, when she is accused of being a sotah, Shifra’s ignorance of Torah dooms her.

I went from dismissing biblical criticism to embracing its truth, and having to rebuild my religious identity. Five aspects of my religious life have been profoundly enhanced.

In 1861, Rabbi Morris Raphall of New York attempted to save the Union by declaring from his pulpit that slavery was the will of God, as per the Torah’s story of the curse of Ham. Some rabbis and Jewish scholars approved of the message, but others, such as Michael Heilprin and David Einhorn, pushed back with biting criticism.

When I encountered TheTorah.com, I experienced a moment of déjà vu. In the early 1970s, I majored in Bible at Yeshiva University and spent my junior year abroad in Jerusalem studying with Hebrew University Bible professors. My goal was to grapple with questions of Pentateuchal criticism in a way that would be meaningful and beneficial for an Orthodox Jew. But then I dropped it. Here is my story.

He was British Jewry’s outstanding homegrown rabbinic scholar, a protégé of Rabbi Eliyahu Munk, and described as an ilui (genius in Torah study) by R. Eliyahu Dessler. Yet R. Louis Jacobs’ desire to reconcile Judaism with academic studies led to his exclusion from Britain's orthodox rabbinate.

Rabbi Dr. Louis Jacobs, voted “the greatest British Jew,” is best-known for his 1957 book that denied traditional notions of Torah min HaShamayim, the divine origin of the Torah. The resulting controversy still reverberates today.

Historical-critical and text-critical approaches to the Torah have a strong precedent in classical rabbinic literature. Yet Orthodox Jewish communities today pointedly resist these methods. It is time that critical thinking about the Torah be embraced within our educational systems.

Statements that express our feelings are often confused with factual assertions.

Na’aseh Ve-Nishma

Many Orthodox Jews believe that God composed the Torah, and feel no need to inquire further. Nevertheless, it does occurs to me to inquire further, and find a respectful answer to the question of how people, including myself, come to this belief. An honest question beats a dishonest answer, even if the dishonest answer produces much more comfort.

What role does evidence play in believing that Torah is the revelation of God?

Thoughts on Torah Min HaShamayim

Debate over Maimonides’ orthodoxy already began in his lifetime, but for the contemporary believer, the stakes are especially high.

Sharing his religious journey into biblical scholarship, a young married Hasidic man challenges the Modern Orthodox world to lead where his community cannot. 

Morally problematic halachot remain on the books despite rabbinic attempts to transform or reinterpret them. How do we relate to these texts as Torah from Sinai, coming from God?

Understanding the Other Side

Reflections on teaching biblical criticism in the classroom; a talk given at the Edah conference (2005).

Decades before Facebook, blogs, and the Internet, at a time Orthodoxy was trying to distinguish itself from the Conservative movement, ten Orthodox thinkers responded to the question of what the divine revelation of the Torah meant in Orthodox Judaism. Did they meet the challenge of Biblical Criticism?

A Personal Reflection

An analysis of why the approach taken by TheTorah.com has found such a large audience among the Orthodox at this time.

“And this is the Torah that Moses Placed Before the Children of Israel” —Numbers 9:23

The midrashic Parable of the Illuminated Palace concerns Abraham and the existence of God. In Part 1, we looked at Maimonides rationalistic, Aristotelian approach. Alternative interpretations focus on the idea of an experiential, living relationship with God.

Weighing the historicity of the exodus story entails more than addressing the lack of archaeological evidence.

The study of biblical criticism cuts to the very meaning of the value system of Modern Orthodoxy, i.e. forging a distinctive synthesis of modern culture with traditional values.

Torah Mi-Sinai and other dogmas compelled me to reconsider my place within the Orthodox world.

Lernen versus learning, davenen versus prayer: an ethnographic analysis of how Orthodox Jews define themselves.

The personal and educational challenges I faced teaching an introductory course on biblical scholarship to Modern Orthodox high school seniors: What I learned, what my students took home, and some suggestions on how to move forward.

By erasing the boundaries between Written and Oral Torah, and removing any clear content from God’s revelation of law, Sommer undermines the concept of authoritative halakha that he wishes to refine.

When Torah verses appear to contradict Jewish law.

A proposal to return to the days before Maimonides’ thirteen principles defined the parameters of acceptable Jewish dogma.

The Torah describes God’s fashioning the firmament (רקיע) on the second day of creation. This piece of the universe, however, doesn’t actually exist—a problem obfuscated in my yeshiva education.