My friends and I took for granted that the connection between the cards and the players they represented wasn’t just arbitrary.
"Apparently it is very troubling for children to see their parents working, at least doing the kind of work that does not make itself visibly obvious."
Peter Berger listened to me patiently, and then he said, “You can come to see me, but”—and here he spoke with heavy emphasis—“it sounds like you have read my books . . . and I haven’t thought of anything new.”
It may be useful as a tool for moral self-improvement to see oneself as adjudicating between opposing forces within one’s breast or brain, though where precisely the adjudicator, or charioteer, resides is more than a moot point.
Abraham Socher's pre-Yom Kippur assessment of the possibility of true repentance led to a discussion on the mussarist's answer (or non-answer) on moral choices.
And should we add a confession on Yom Kippur “for the sin of opening browser windows of distraction”? On Aristotle’s akrasia and Maimonides’s teshuvah.
Near the outset of his book about mortality, Hillel Halkin has fallen into a grave, gazed at the remnants of a skull, succinctly described ancient Israelite burial practices, and vividly illustrated the ritual and material basis for that resonant biblical phrase in which the dead are “gathered to their ancestors.”
On golems and global conspiracy theories.
I left the conversation with the entirely erroneous, in fact libelous, impression that “Marmorsher” was Yiddish slang for horse thief.
A startling painting on the walls of the ancient synagogue at Dura Europos depicts some 2nd-century Jews who have, until recently, been dead and who look very surprised to have been reconstituted and revived.
The bodily joy a group of Boiskers took in fulfilling the commandment to study Torah is still surprising, and that may have something to do with the Torah they chose to study.
Bellow’s not so innocent knock in The Adventures of Augie March is generally taken as the moment when Jews barged into American literature without apology.
The JRB editors celebrate our fifth anniversary with our top-five book lists.
The idea of learning as a recovery of what we once possessed is what makes Bogart’s bubbe mayse, and ours, so memorable: We can all touch that little hollow and feel the impress of forgotten knowledge.
Abraham Socher and Leon Wieseltier talk about the responsibilities of Jewish intellectuals, standing on the shoulders of (and tearing down) giants, and crying cookies.
Mussar Yoga makes for a surprising deli combo platter of the spirit, even in our easy-going mix-and-match America.
A doctor walks into the examination room and tells his patient that the drugs aren’t working and there isn’t anything else to try . . .
Abraham Joshua Heschel’s intellectual peers included Rabbi Joseph Soloveitchik, Reinhold Niebuhr, and the Lubavitcher Rebbe. His main thought, Shai Held argues, was of transcendence.
When I was a child, eight or nine, I evolved a theory about different kinds of Jews, based, more or less, on the hot sauce we kept on our table.
“Of course, I had myself gone to Hebrew school—that’s what we always called it though very little Hebrew was ever learned—through most of elementary school. I’d walk the five blocks down Bancroft . . .”
Stoicism and the human heart.
When the Saducees misinterpreted Antigonus of Sokho, they lost eternity--at least that's what the Rabbis thought.
Harry Wolfson, Reinhold Niebuhr, and chutzpah.
Despite its tiny numbers, the Hasidic group known as Chabad or Lubavitch has transformed the Jewish world. Not only the most successful contemporary Hasidic sect, it might be the most successful Jewish religious movement of the second half of the twentieth century. But two new books raise provocative questions about it.
Welcome to the first issue of the Jewish Review of Books.