Articles of Faith: Traditional Jewish Belief in the Internet Era

Articles of Faith: Traditional Jewish Belief in the Internet Era (Kodesh Press, 2024) by Rabbi Gil Student

Reviewed by Rabbi Reuven Chaim Klein (Rachack Review) 

In an era where ideological polarization often drowns out thoughtful discourse, Rabbi Gil Student’s Articles of Faith emerges as a beacon of intellectual integrity and nuanced traditionalism. This meticulously curated collection of essays, building on ideas discussed on his widely-read blog Torah Musings (formerly Hirhurim), does far more than merely rehash well-trodden arguments — it engages with contemporary Jewish dilemmas in a manner that is at once deeply-rooted in classical sources and refreshingly-independent of partisan dogma. 

One of the most striking features of Rabbi Student’s work is his refusal to be pigeonholed into any simplistic ideological category. While some might lazily attempt to categorize him as "Modern Orthodox" or "right-wing," such labels fail to capture the depth and independence of his thought. Perhaps the most fitting descriptor, though still imperfect, would be a "right-wing Modern Orthodox machmir," a label that befits a thinker who takes mesorah (“Jewish Tradition”) and halacha (“Jewish Law”) with the utmost seriousness, while still remaining unafraid to critique prevailing assumptions, even those held by the more stringent sectors of Orthodoxy.  Or perhaps we ought to rehabilitate the moniker “Centrist Orthodoxy” for this author’s forceful rejection of Open Orthodoxy and the now-defunct Edah organization that sat on the left fringes of Orthodoxy. On the other hand, many people accept Gil Student the person as “open-minded Yeshivish” and would laugh at the suggestion that he is in any way modern. In fact, the Yeshiva communities of Chaim Berlin and Chofetz Chaim accept him as one of their own. Perhaps then the point is not that the author does not fit into any box, but that he fits into multiple boxes.

The author’s intellectual independence is evident in his willingness to challenge mainstream Ultra-Orthodox positions when he believes them to be misguided. His robust defense of Rabbi Natan Slifkin during the so-called "Slifkin Affair" — even going so far as to distribute Slifkin’s works through his Yashar Books imprint — demonstrates Rabbi Student’s commitment to truth over tribal loyalty. Similarly, his critique of the 2012 anti-internet asifah (rabbinic gathering) reveals a thinker who understands that rabbinic bans are not the solution to the challenges of technology. History, of course, has vindicated his stance, as the internet has become an indispensable tool for Torah study and communal connectivity despite earlier fears. 

A recurring theme in Articles of Faith is the delicate balance between upholding rabbinic authority while acknowledging the realities of a post-modern, digitally-saturated world. Several essays grapple with this tension, offering nuanced perspectives on how traditional Jewish leadership can retain its stature in an age where information (and cynicism) is readily accessible. One particularly compelling essay touts the indispensable role of the "local rabbi" as opposed to the growing trend of turning to great rabbis from outside the community for guidance about communal affairs. Another penetrating discussion dissects the limitations of AI (“artificial intelligence”) in psak (“halachic decision-making”), demonstrating that while technology can serve as a useful tool, it can never replicate the holistic judgment of a trained posek. As the author makes clear, no man-made algorithm or computer program can replace the human intuition, empathy, and da’as Torah (Torah-guided wisdom) of a flesh-and-blood spiritual guide.

Besides the struggles with technology, other contemporary issues discussed in the book at great length include feminism, with a full chapter on the mechitzah controversy and another full chapter on women’s rabbinic ordination. In both of these chapters, the author takes a fairly traditionalist approach, buttressed with relevant sources. Yet, the essay on women’s rabbinic ordination further exemplifies Rabbi Student’s nuanced traditionalism. While he unequivocally rejects the innovation of female rabbis within Orthodoxy, his reasoning extends beyond reflexive conservatism and simple yielding to rabbinic fiat. Instead, he essentially argues that the rupture in communal norms that would result from ordaining women would inevitably lead to fragmentation and undermine the very unity that holds the various factions of Orthodoxy together. This conclusion does not reflect mere reactionism, but is a carefully considered stance grounded in both halachic precedent and sociological realism. 

One of the most intellectually stimulating sections of this book engages with the parameters of acceptable Jewish belief. Rabbi Student respectfully but firmly pushes back against Professor Marc B. Shapiro’s The Limits of Orthodox Theology, which suggests that historical Jewish thought was far more theologically diverse than contemporary Orthodoxy admits. Rabbi Student argues that the contours of acceptable Jewish belief are not as porous as Shapiro presents them because the rabbis of any given generation have the authority to concretize any principle of belief that they feel necessary in defining who is considered a heretic (especially because of the practical Halachic ramifications of that status). Thus, even though the author admits that some legitimate Jewish authorities in earlier times did not accept all of Maimonides 13 principles as popularly formulated or some aspects of those principles, the later rabbinic consensus has the authority to crystallize the boundaries of belief and decide what is considered beyond the pale.

This discussion is not merely academic; it speaks to a broader struggle within contemporary Orthodoxy: how to maintain fidelity to tradition while engaging with a world that often views religious dogma with skepticism. Rabbi Student’s answer is neither wholesale rejection of modernity nor uncritical assimilation but a thoughtful synthesis — one that demands intellectual honesty without sacrificing halachic and hashkafic integrity.  Under that rubric, this book does not shy away from some of the most contentious debates in today’s Orthodox world: 

• ·         Biblical Criticism & the Oral Torah: Rabbi Student provides a robust defense of the traditional understanding of Torah min HaShamayim (divine origin of Scripture) while engaging — without outright dismissing — the challenges posed by academic scholarship. 
• ·         Science and Torah: Revisiting the Slifkin-Meiselman debate, he argues for a model of reconciliation that neither ignores scientific discovery nor compromises fundamental tenets of faith. 
• ·         The Abrahamic Family’s Observance: He offers a compelling case for the traditional view that the Patriarchs kept the Torah, countering those who mock this view as rejecting a legitimate rabbinic tradition. 
• ·         Citing Non-Orthodox Scholars: In a particularly nuanced discussion, he delineates when and how it may be appropriate to engage with scholarship from outside Orthodox circles without legitimizing theological and antinomian deviations. 
• ·         Other essays are dedicated to the question of how contemporary Religious Zionism can fit between secular Zionism and Haredi anti-Zionism, and the age-old question of when one is obligated to forgive even the worst sinners (like terrorists).

Rabbi Student’s admiration for the late Rabbi Jonathan Sacks zt"l is evident in his thoughtful treatment of Rabbi Sacks’ universalist vision. He defends Rabbi Sacks’ assertion that God speaks to other nations through their own religious traditions — not by endorsing those traditions as halachically valid, but by recognizing their role in steering humanity toward ethical monotheism. In doing so, Rabbi student focuses on certain positive aspects of those religions as paving the way towards a global ethical monotheism and weaning the world away from paganism, even if not jumping to those end-goals immediately. Another essay tackles Rabbi Sacks’ controversial interpretation of "loving the stranger," demonstrating that even classical sources extend this concept beyond the technical definitions of ger toshav or ger tzedek. 

Throughout the book, Rabbi Student’s analysis is firmly grounded in a mastery of both classical halachic literature and contemporary scholarly discourse, allowing him to navigate complex issues with both authority and nuance. Time and again, he returns to fundamental questions that lie at the heart of Orthodox engagement with modernity: What is the boundary between aggadah and binding halacha? How do we reconcile the Chasam Sofer’s famous injunction chadash assur min ha-Torah ("innovation is forbidden by the Torah") with the undeniable reality that Jewish practice has always evolved in response to changing circumstances? His treatment of these tensions avoids oversimplification, acknowledging that while the mesorah must be preserved, not all adaptations constitute unacceptable breaches.

This careful balancing act culminates in his final chapter, where he offers a pragmatic approach to religious decision-making: rather than expecting every individual to independently weigh halachic controversies — or, conversely, demanding blind conformity to a single authority — he advises readers to seek out a rabbi whose approach resonates with them intellectually and spiritually, and to follow that guidance consistently. Crucially, he argues that as long as one remains anchored in authentic tradition and submits to rabbinic authority (rather than cherry-picking opinions to suit personal preferences), then the specific path one takes on disputed matters is of secondary importance. This theme, though not always stated explicitly, undergirds the entire book: fidelity to the halachic process matters more than rigid uniformity in outcome.

Perhaps the book’s most pressing, over-arching concern is how to sustain religious conviction and rabbinic authority in a post-modern world saturated with skepticism and unfiltered information. Rabbi Student recognizes that the internet’s democratization of knowledge and erosion of traditional hierarchies poses a unique existential challenge to communal norms. Yet, as noted earlier, he resolutely opposes reactionary solutions like sweeping bans on technology, arguing persuasively (and prophetically) that such measures are both impractical and counterproductive. Instead, he advocates for a more sustainable approach: deepening one’s study of mussar and ethical self-refinement to cultivate an internal compass that resists the pitfalls of the digital age. In his view, the antidote to modernity’s chaos is not retreat but resilience — forging individuals whose commitment to Torah values is so deeply internalized that external temptations lose their power.

Rabbi Gil Student is no armchair theorist. An ordained Yeshiva University graduate, an active member of the Rabbinical Council of America (RCA), and a prominent figure in the Rabbinical Alliance of America/Igud HaRabbonim, his insights are informed by decades of communal leadership. In addition to dedicating himself to Torah scholarship and publishing (including editorial roles at the Orthodox Union), he has long worked in the finance industry — a background that perhaps contributes to his pragmatic, analytically rigorous approach. 

As a longtime reader of Rabbi Student’s writings — dating back to his early, anonymous blogging days — I can attest to the enduring relevance of these essays. Even before they were printed in this collection, I read many of these essays multiple times. (Full disclosure: One essay in this volume was originally penned in response to something I myself wrote.)

In summation, Articles of Faith is more than just a compilation of essays. In some ways, it is a meaningful manifesto for thoughtful, principled traditionalism in an age of upheaval. Rabbi Student’s voice is one of rare clarity: deeply committed to halacha and mesorah, yet unafraid to engage with complexity. For anyone grappling with the intersection of tradition and modernity, this book is not merely recommended — it is required reading. 

Rabbinic Scholarship in the Context of Late Antique Scholasticism: The Development of the Talmud Yerushalmi

 

Rabbinic Scholarship in the Contextof Late Antique Scholasticism: The Development of the Talmud Yerushalmi (Bloomsbury Academic, 2025), by Catherine Hezser

Reviewed by Rabbi Reuven Chaim Klein (Rachack Review)

This work is a significant contribution to the study of rabbinic literature — especially the Talmud Yerushalmi (Jerusalemic Talmud) — and its place within the broader intellectual landscape of late antiquity. The book provides a thorough and scholarly examination of how the rabbinic circles in Roman-Byzantine Palestine compared and contrasted with their contemporary Graeco-Roman and early Christian counterparts, particularly in terms of educational structures, intellectual pursuits, and compilation techniques. In doing so, Hezser’s scholarship represents a valuable resource for understanding the development of the Talmud Yerushalmi and the broader cultural and scholastic environment in which it emerged.

The author begins by positioning the rabbis of the Talmud Yerushalmi as intellectuals on a par with their Graeco-Roman contemporaries, despite the differences in the subject matter of their studies. She highlights the rabbis’ self-identification as “sages,” and draws parallels between their scholastic culture and that of Greek-educated early Christian writers. This comparison sets the stage for her exploration of the educational frameworks within which the rabbis operated, including the disciple circles that mirrored those of Hellenistic and Roman philosophers, Roman jurists, and early Christian writers.

In the first part of the book, Hezser examines the settings of rabbinic learning — whether in formal study sessions, informal interactions, or public lectures — and discusses the extent to which ancient higher education can be considered to have been institutionalized. As she demonstrates, rabbinic learning could happen in seated study sessions (where a master taught a close circle of students) and in everyday life and outdoor settings (like when students attended to the master’s personal needs, or even when walking with the master in the marketplace). There is much discussion about seated learning sessions versus impromptu ones. Furthermore, the author suggests that some of said rabbinic students would have been members of their masters’ immediate family, whereas others were outside pupils who came to study with them. In the context of Graeco-Roman education she also delves into the question whether the actual studying took place in a dedicated building and concludes that late antique higher study usually took place in disciple circles rather than institutionalized schools. 

One of the book’s strengths, which the second part focuses on, is its detailed analysis of the transmission of rabbinic knowledge from teacher to student and from one generation to the next. She argues that transmission was primarily oral, but also seems to have included limited note-taking for personal reference. Indeed, the author stresses the point that rabbinic culture was averse to producing written collections of individual rabbis’ teachings, because their dissemination could have led to halakhic confusion amongst the public. Within the framework of oral transmission, the author brings to the fore evidence of reliable repeaters, who would simply repeat verbatim the teachings of earlier sages — even if the repeaters themselves were not necessarily sages. To that end, Hezser explores the role of tradents (transmitters) in preserving and passing down rabbinic traditions across generations, often through legal statements and stories in ways that parallel similar methods of continuing traditions in late antiquity.

She also emphasizes the impact of network connections amongst rabbis that determined which traditions were perpetuated and selected to be included in the Talmud. The nodes within those networks may have crisscrossed both horizontally (between rabbinic colleagues, usually located within close geographic proximity) and vertically (in teacher-student relationships). This discussion is particularly illuminating, as it situates rabbinic scholarship within the broader context of late antique methods of knowledge transmission in which similar networks existed to differing degrees.

Hezser’s comparison of the Talmud Yerushalmi to Hellenistic philosophical compilations and collections of Roman jurists’ law is another highlight. She argues that the Yerushalmi’s pluralistic approach to juxtaposing opposing opinions more closely hews the trends in philosophical compilations by Diogenes Laertius and Plutarch and in Justinian’s Digest, in contrast to the more dogmatic tendencies of single-authored early Christian works (which sought to tout one true version of “the truth,” instead of allowing discourse on a multiplicity of interpretations). This perspective underscores the rabbinic emphasis on dialogue and debate. Moreover, she sees parallels between the rabbinic penchant for viewing rabbinic scholars as paragons of lived virtue (not just important theoretical sources of information) in ways that are similar to how ancient philosophers were viewed (as not just purveyors of philosophical truth, but as followers of those truths in their personal lives and lived experience).

Furthermore, Hezser delves into the judicial role of the rabbis, drawing parallels with Roman jurists, which adds another layer to her comparative analysis. In their community-facing roles, rabbinic sages also preached/lectured to the public and their students also learned from them at those events. Rabbis also fielded questions from the public at large and their students often stood by to absorb the subject-matter and be able to later relay their master’s rulings.

The third part of this book is dedicated to discussing the editing and redaction of the Yerushalmi. Unlike other works from antiquity, rabbinic literary output was never attributed to a single author; rather, it functioned as a digest incorporating multiple voices, with some degree of editorial shaping. The author examines the nature of this editing, particularly how the redactors of the Yerushalmi collected, selected, organized and combined the various traditions they received, arranging them in a thematic manner, following the structure of the Mishnah but going beyond it in their halakhic discussions. One interesting question she considers in this context is the relationship between the editors and scribes. Some of the editors may have been scribes themselves, but they also used scribes for as secretaries note-taking and copy-editing purposes. Hezser also expands on Rabbi Shaul Lieberman’s assertion that the Bavot tractates of the Yerushalmi represent an early recension in its development and editing, explaining what this might entail and identifying the tell-tale signs of this more rudimentary editorial layer.

Despite this work’s great contribution to scholarship on the topic, one may disagree with some of the suggestions and formulations. For example, in discussing the nature of the oral transmission of rabbinic teachings, she writes: “If written collections circulated, the power of the rabbi as a living incorporation of rabbinic knowledge would be diminished” (p. 81). Here the author may have overlooked the rabbis’ own stated reasons for preferring oral transmission, namely that orality mirrors the mode in which God Himself revealed the Torah at Sinai. Although she does address this argument later in the book (Part II, Section 2), she does not explore it further.

Likewise, the author may have overstated the case for the unreliability of attributions in rabbinic literature, treating them largely in the context of the literary agendas, of the editors rather than as historically-grounded traditions (pp. 133–149). In reality, many of the difficulties with such attributions stem from the manuscript transmission of these texts after their initial “editing.” These issues are often mitigated by variant readings preserved in manuscripts and in medieval sources. That said, this reviewer acknowledges that attributional inconsistencies are indeed more prevalent and problematic in the Jerusalem Talmud than in the Babylonian Talmud.

For a book that uses the Jerusalem Talmud as its main example for exploring rabbinic compilatory techniques in late antiquity, the author does not cite the text as frequently as one might expect. This is probably due to the many subject areas she addresses, which leaves limited space for detailed analysis of specific texts. Moreover, when she draws on examples from the Talmud and other sources—such as the New Testament, the Dead Sea Scrolls, or Roman jurists—she assumes a high level of prior knowledge on the part of the reader. She sometimes presents these examples without providing sufficient background or context for non-academic readers, using them as evidence for her claims without adequately introducing or explaining them. Perhaps this is more of a shortcoming of the reviewer than the author.

While the writing is dense and academic and therefore most suitable for academic readers, the study is well-sourced and meticulously researched. The author poses important and thought-provoking questions, even if her answers and suppositions may not convince everyone. Her application of insights from Graeco-Roman and Byzantine Christian contexts to rabbinic literature may sometimes be speculative, but she demonstrates impressive familiarity with a wide range of late antique sources and is undeniably a scholar of considerable erudition. She is certainly at-home in many different corpora of writings from late antiquity and draws from that body of knowledge to benefit our understanding of the formation of the Talmud Yerushalmi. In my final assessment, this book is a deeply scholarly and ambitious work that sheds new light on the Talmud Yerushalmi and its place within the intellectual world of late antiquity. While some of its conclusions and hypotheses may be contested, the book is a must-read for scholars of rabbinic literature and late antique studies, offering fresh perspectives and stimulating ideas that will undoubtedly inspire further research and discussion.

Circumventing the Law: Rabbinic Perspectives on Loopholes and Legal Integrity

Circumventing the Law: Rabbinic Perspectives on Loopholes and Legal Integrity (University of Pennsylvania Press, 2024), by Elana Stein Hain

Reviewed by Rabbi Reuven Chaim Klein (Rachack Review)

This book offers a scholarly exploration of legal circumventions and loopholes within rabbinic literature, providing readers with an interesting perspective and detailed analysis. At the heart of the book is the concept of avoision, a neologism that blends the English words evasion and avoidance to denote a grey area of law which is neither clearly illegal like evasion, nor clearly legal like avoidance. In rabbinic texts, this manner of circumventing the law often appears under the Hebrew term ha’aramah. While that Hebrew word is a neutral term denoting “cleverness,” the author draws a dichotomy between two distinct archetypes of ha’aramah, what she terms "Solomonic" (positive) and "Serpentine" (negative).

The Solomonic type, typified by King Solomon's pragmatic wisdom as reflected in Proverbs, represents a form of ha’aramah that the rabbis generally approve of, characterized by prudence and pragmatism. In contrast, the Serpentine ha’aramah evokes the Biblical verbiage that denotes the “cunning” nature of the snake in the Garden of Eden (Genesis 3:1). It represents the illegitimate use of loopholes and technicalities to circumvent laws in ways that the rabbis disapproved.

In delving into specific examples, the author presents several obscure, yet fascinating, cases of ha’aramah as it appears in rabbinic literature. For instance, she examines how ha’aramah might be used to avoid the Torah's added one-fifth surcharge imposed on someone redeeming maaser sheini (“second tithe”). Another case she discusses is using ha’aramah to justify retrieving two animals from a pit on Yom Tov on the grounds that one intends to slaughter each animal for Yom Tov, even when it would otherwise be technically forbidden to slaughter both (such as a mother and child, which are one may not slaughter on the same day).

This last case leads to a fascinating discussion about how ha’aramah based on one’s intentions work, and whether the rabbis viewed the concept of kavvanah (“intention”) as subjective depending on the individual case, or as an objective way of defining an action.

The author concludes that the rabbis approved of ha’aramah when it upheld certain legal values that the rabbis saw as important elsewhere within the Halachic corpus. Examples of this include using ha’aramah to prevent undue financial burdens (as long as it is not at another Jew’s expense) or to avoid sin. On the other hand, the rabbis tended to disapprove of ha’aramah when they felt it could be easily misused or exploited (for example to allow work on Chol HaMoed that could have easily been done before the holiday). In some cases, the rabbis merely lamented or decried the use of loopholes, but did not outright forbid using them. It goes without say, that the rabbis also took into account how severe of a prohibition one might be circumventing when deciding whether to endorse a given modality of circumvention (the author calls this “procedural concerns”).

Another theme that comes up this book is the complex interplay between legal formalism (the notion that laws ought to be determined by internal rules) and legal realism (the notion that law should focus on judicial outcomes). In those discussions, the author examines how Halachic perspectives fit into contemporary legal theory, situating the rabbis between legal formalism and legal realism. This hybrid approach arises in part because, in Halacha, rabbis serve as both the legislative and judicial branches, necessitating the use of the law itself to reach their original conclusions. The book also delves into the use of legal fictions and the introduction of straw people, showing how the law is still recognized even when breached in certain ways, highlighting the tension between procedural and substantive justice.

In exploring these themes, this book surveys rabbinic sources including the Mishnah, Tosefta, Jerusalemic Talmud, and Babylonian Talmud to identify general principles guiding the rabbis' approval or disapproval of ha’aramah. The author looks for trends within individual corpuses of rabbinic literature and tries to identify patterns when relevant (like a tendency to disapprove of using loopholes when it comes to the laws of ritual purity/impurity).

The author also contrasts the rabbinic view of loopholes with near contemporaneous discussion by Roman jurists of the same topic. Roman jurists were very opposed to utilizing legal loopholes, which they referred to as fraus legis (a Latin term that means "fraud on the law"). By contrast, in the author’s estimation, the rabbis — especially in the earlier strata of rabbinic literature typified by the Mishnah, Tosefta, and Jerusalemic Talmud — had a more positive view of loopholing.

To that end, the author sees the Babylonian Talmud as more wary of ha’aramah than earlier rabbinic works, especially regarding what she calls “performative intention” (that is, a sort of ritualized way of characterizing one’s actions to bring them within the realm of the permitted). In some instances, the Babylonian Talmud even uses the term ha’aramah as a synonym for “lying,” which shows a more negative attitude towards loopholes. In other cases, the Babylonian Talmud only allows Torah Scholars (who can be assured to otherwise follow the law) to utilize ha’aramah, but not the rest of the masses. These cases point to a greater hesitation on the part of the rabbis in the Babylonian Talmud to accept ha’aramah. This is especially seen in cases of ha’aramah that take advantage of “performative intention,” because the rabbis sought to minimize the gap between one’s inner intentions and one’s external actions (perhaps as a way of bridging the gulf between law and reality). When it comes to concrete action-oriented ha'aramot, the Babylonian Talmud has a mix of views, as can be expected.

After making this point, the author speculates on whether this development stems from internal developments in later Amoraic Halachic thought or from external cultural influences (e.g., the Zoroastrian milieu from which the Babylonian Talmud emerged). Interestingly, some support is proffered for this second perspective from the Babylonian Talmud’s use of the Pahlavi Persian term tatzdeke, where one might have otherwise expected the earlier Hebrew term ha’aramah to appear, as the use of a Persian word in this context might suggest the importing of Persian perspectives on the topic.

Readers might already be familiar with some legal mechanisms used in Halacha like mechiras chametz (selling leavened products before Passover), prosbul (a procedure to avoid the cancellation of debts in the Sabbatical year), heter iska (a halachic way to structure business loans that avoids the ban on charging interest), and heter mechirah (a dubious legal mechanism to allow agricultural work during the Sabbatical year). The last chapter of this book treats these specific legal instruments and discusses whether they ought to be considered examples of ha’aramah or of a different concept, namely takkanah (“rabbinic enactments”) — as these institutions are not merely Halachic loopholes, but are deliberate legal innovations purposely introduced by the rabbis in order to address specific communal needs.

This book stands out for its presentation of various Halachic cases, by which the author generally offers a verbatim diplomaticized reproduction of the relevant Hebrew/Aramaic text with a literal English translation, which is then often followed by a more reader-friendly synopsis. Providing the original text plus a more accessible explanation helps introduce readers to the arcane legal discussions which make up the backbone of this book.

The book’s copious endnotes and bibliography show that the author is quite at home with the bourgeoning world of academic scholarship in Talmudic studies, and this reviewer is certain that she also made good use of the traditional Talmud commentators, even without necessarily citing them. Throughout this work, the author also shows her mastery over the ins and outs of legal discourse.

In a nutshell, this book is an interesting and worthy contribution to the understanding of the use and acceptance of legal circumventions in rabbinic literature. It judiciously navigates historical and contemporary legal theory, while offering valuable insights for both scholars and general readers interested in the dynamics of legal loopholes within Jewish Law.

Biblical Studies Carnival #224 for January 2025

 

I’m honored to host this month's edition—the very first carnival of the new year. As this is my first time at the helm, I humbly ask for your patience (and kindness!). The Biblical Studies Carnival is a long-standing tradition of showcasing thought-provoking scholarship, insightful reflections, and fresh perspectives on biblical studies.

This month's roundup features a diverse collection of essays, book reviews, and podcast episodes that I’ve come across in my readings. Whether you’re a seasoned scholar or simply passionate about the study of the Holy Scripture, I hope you’ll find something here to spark your curiosity and deepen your understanding.

Enjoy these resources, and may they inspire meaningful learning and discussion!

• ·         Joshua Berman brings to the fore a new book by Professor Aaron Hornkohl, which leverages historical linguistics to argue that the Torah exhibits the earliest linguistic profile among biblical texts, challenging prevailing academic theories that posit its later composition.
• ·         Mitchell First discusses the possible connection between the Homeric Greek word machaira (“sword”) and the Hebrew word מְכֵרֹתֵיהֶם (in Gen. 49:5), concluding that the Hebrew word actually derives from the Hebrew root כרת which refers to the act of “cutting.”
• ·         Susan Niditch offers a curious study about why the Joseph carraraite in Genesis seems to portray the Egyptians in a positive light (while in other parts of the Bible, the Egyptians are presented as wretched idolaters and slave-masters).
• ·         Zach Truboff offers an essay that explores what it means that the Jewish Nation are a “stiff-necked people,” using Biblical thought infused with Hassidic insights.
• ·         Marg Mowczko discusses how the author of the Book of Hebrew in the Christian Bible followed the Greco-Roman science of its time in believing that women also emitted “seed” in conceiving a child.
• ·         Aton Holzer offers a learned essay on the parallels between the developments in Rome and in the Hasmonean Kingdom, using that to speculate on how the rabbis may have viewed the Hasmonean state.
• ·         Gavin Michal offers a fascinating overview of how Biblical translations that render the original Hebrew into other languages can influence or color theological ideas of those who read those translations:
• ·         Speaking of Bible translations, Yosef Lindell offers an erudite look at a forgotten 20^th century Jewish translation of the Pentateuch into English by Dr. Philip Birnbaum. His essay seeks to explain why that particular book never “made it” in Orthodox Jewish circles.
• ·         The Jerusalem Post had a recent write-up about the so-called “Finger of Og” — which isn’t as gruesome as its name suggests; it just pillar from the Herodian period.
• ·         At the end of the year, lists like this one come out all the time, and here ASOR offers a list of the top archeological findings in the levant from 2024. All serious bible scholars have to keep their pulse on the latest in archeology to remain relevant.
• ·         I also came across this fascinating website, which is like an online museum exhibit that features a timeline of the Holy Land along with pictures and descriptions of various archeological artifacts found therein.

Podcasts

• ·         The newly-resurrected Biblical Mind Podcast from the Center for Hebraic Thought offers a discussion with Dru Johnson on defining what exactly is meant by the term “Hebraic Thought.”
• ·         On the This Week in the Ancient Near East podcast, there was a discussion of alphabets and new evidence of the use of the alphabet as early as the 3^rd millennium in Syria.
• ·         Nachi Weinstein talks to Daniel R. Schwartz about the first two Books of Maccabees and how they are similar and different from each other.
• ·         Dovid Katz discussed the bad blood between King David and Joab as depicted in the Book of Samuel.
• ·         Yours truly (Reuven Chaim Klein) made an appearance on the Bible podcast It Means What it Means talking about Orthodox Judaism and the importance of the Bible in that tradition.
• ·         The always-entertaining and always-informative Biblical World podcast from OnScript has an episode about various Egyptian places that are important to the Exodus narrative.
• ·         Catherine Hezser talks about her recently published book on the formation of the Palestinian Talmud in the context of Late Antique scholasticism among Pagan Romans and early Christians. (full disclosure: I happen to be in middle of reading her book right now).
• ·         Michael Doran is interviewed on the Tikvah Podcast to discuss the theology behind the late President Jimy Cartner’s foreign policies concerning the Middle East (spoiler-alert: Carter viewed the Israeli prime minister Menachem Begin as the devil incarnate).
• ·         One of my favorite podcasts (which I’ve been following since the beginning), The History of English Podcast, started way back from Proto-Indo-European times and has finally gotten up to the reign of King James who commission the King James Bible in his newest episode.
• ·         Ari Lamm offers his take on the story of Joseph and his brothers, explaining that while the brothers planned to sell him into slavery, they never actually consummated that plan. But there are still profound lessons to be learned from the story.