Imagine God not as a benign force infusing the universe with love and sustaining it with mercy, and not as a stern judge smiting sinners from on high with his cosmic zap-gun, but as a grandfatherly figure, kind but, truth be told, somewhat out of it, sitting in a corner, tolerant of the various paths his children have chosen.
The Greeks did not invent equality. Socrates, Aristotle, Plato, and the gang famously believed that the rich are different from you and me—not merely because they are shaped by their privileges but because they are actually, literally made of superior stuff.
Although the discourse on human rights has a long pedigree, traceable at least to early modern natural rights theory and politics, the philosophical case for human rights against one alternative, religion, has yet to be made.
Some days, I can't help thinking back 25 years to my high-school French course, which is where I first encountered the concept of the juste milieu—the happy medium—and the difficulty of achieving it. Why is the happy medium so elusive? Why do I more often feel caught betwixt and between or, even among my fellow Jewish-American writers, alone?
Numbers 8:1–12:16
By David Hazony
Is anything touchier in Judaism than the issue of authority? This week's Torah reading addresses the question of authority head on—and through the person of Moses himself. The answers are unlikely to please either Orthodoxy or Reform Judaism.
Exodus 21:1–24:18
By Moshe Sokolow
"Should you purchase a Hebrew slave [eved ivri], he shall labor for six years and go free, gratis, in the seventh." This week's portion commences with a topic that is of poignant and almost eerie pertinence in this period of upheaval caused by economic straits, when many Jews have increasingly been compelled to depend on communal and philanthropic welfare. How does a Jew become a slave? And can another Jew become a slave master?
Jack Wertheimer
Fifth in a series on people and places fostering commitment to Judaism and the Jewish people.
"I've heard the term ‘Jewish peoplehood' very often but never understood what it meant," says Zhanna Beyl, an immigrant from Moscow now living in New York, where she works with Jewish teens from the former Soviet Union. "But I got a feeling for it when a small group of us from Latin America, Poland, India, and the States spontaneously sang the same Jewish musical tunes and talked." The setting of their encounter was the Nahum Goldmann Fellowship program, a unique experiment in global Jewish conversation.
Aryeh Tepper
The stagnation of Jewish tradition is hardly a new story. In a sense, it's a modern Jewish trope. In the 19th century, both the Reform and Conservative movements emerged as responses to this perceived atrophy. Leading Orthodox rabbis, some of whom agreed with the reformers' critique, devised their own attempts to revive the tradition—if, naturally, along more traditionalist lines. Unfortunately, none succeeded in arresting the decline.
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