Truth

Jerusalem’s destruction and the people’s suffering in the book of Lamentations is mostly seen as punishment for sin. But chapter two breaks the pattern: it accuses God not only of abandoning but of actively attacking His people with His own right hand. Perhaps counterintuitively, only by confronting YHWH in raw, honest terms—and with tears that flow like a stream—can the fire of God’s anger finally be cooled.

I went from dismissing biblical criticism to embracing its truth, and having to rebuild my religious identity. Five aspects of my religious life have been profoundly enhanced.

The Torah is often used to highlight various ethical values while its many ethically problematic commandments are ignored or explained away. Is there a way to treat the Torah as a moral authority while honestly confronting the ethical issues it raises?

Ahab’s 400 court prophets all assure him that he will defeat Aram, but the prophet Micaiah tells him that these prophets are being enticed by a lying spirit, sent by YHWH himself, for the purpose of destroying Ahab. If Ahab had been willing to face his own position vis-a-vis God honestly, he would have known who was telling the truth.

Job’s friends piously justify God’s actions and challenge Job to accept that he has done wrong. Yet God sides with Job and rebukes the friends for not “speaking about me in honesty as did my servant Job.”

Seeking truth and thinking critically are spiritual endeavors that, like mitzvot and other deeds, require reflection and self-correction.

Jewish and Christian tradition ascribes authorship of the Pentateuch to Moses in the 13^th century B.C.E. Is this what the Pentateuch itself implies about who wrote it and when?

Understanding the Other Side

Does Abraham really need to be historical in order to claim an important role in Jewish religious consciousness? Should the Torah be seen as a historical account reported by God, or simply as the story of God?

Historical-critical and text-critical approaches to the Torah have a strong precedent in classical rabbinic literature. Yet Orthodox Jewish communities today pointedly resist these methods. It is time that critical thinking about the Torah be embraced within our educational systems.