An interview with the author of Revelation and Authority: Sinai in Jewish Scripture and Tradition.
“The thing that does matter is that the Torah came from God. This is absolutely essential. At the same time, this is a claim not. . .
Does Ezra’s recitation of the Law to the returned exiles offer a better understanding of religious commitment, and of the authorship of the Torah, than. . .
Biblical fundamentalism diverts people from the real message of Torah while setting up the “received” text as an object of faith.
Characters in ancient flood narratives build ships and navigate themselves through the deluge. Noah is commanded to build an ark—illustrating that God alone saves.
Is the priesthood restricted to descendants of Aaron, or is it open to any Levite? The answer depends on which book of the Torah you’re reading.
Almost every methodological approach used by modern Bible critics finds a parallel in the works of “traditional” Jewish exegetes in the Middle Ages.
To suggest that some verses in the Torah were not written by Moses, as does the medieval commentator Abraham ibn Ezra, is not in and of itself heretical.
Beyond the distinctive insights offered by each respondent, the overall result is fascinating, not least because the four responses wind up unintentionally but profoundly disagreeing with one another.
Can we, just by reading, vicariously experience the awe of the children at the Mount?
The Orthodox Jew discovers a fascinating intellectual anomaly: a non-rabbinic Jew who approaches the Bible with deep reverence.
“There is nothing paradoxical about disbelieving the historical claim that the Torah was given to Moses from heaven . . . and believing it as a point of faith.”
"It is possible to relate to the Torah as a divine document without being bound to untenable notions regarding the nature of God and His. . .
Leon Kass endeavors to make the Decalogue both sensible and livable; on its own terms, it is stark and demanding in the highest degree.