“A double helix of free will and fate defines our lives—the circumstances we find ourselves in, and how we remember those experiences.” (Interview by Rachel Gordan.)

With an intellectual boldness unmatched in Jewish philosophy before or since, Moses Maimonides showed that ritual observance opens the way to knowledge of reality. 

Simon Schama’s bestselling new history of the Jews not only misrepresents but trivializes key events, ideas, and personalities.

An exhibit at New York’s Metropolitan Museum featuring two illustrated manuscripts of Maimonides’ legal code, Mishneh Torah, is a model for how Judaica should be. . .

To the medieval philosopher Hasdai Crescas, knowing that God exists cannot be a commandment, as Maimonides taught; rather, one knows God through lived experience.

The great medieval scholars agree that the attempt to reconcile divine justice with human suffering is important, but disagree vehemently as to why.

Is it sacrilegious to interpret the Torah against its ancient historical background? According to medieval scholars, not only can the Torah be understood in context, it must be. 

Almost every methodological approach used by modern Bible critics finds a parallel in the works of “traditional” Jewish exegetes in the Middle Ages.

Becoming a recognized authority in Jewish law depends less on the assent of the general public, and more on the respect of other experts.