When the Temple was destroyed in 70 CE the Jewish religion could easily have vanished with it. The Temple was Judaism’s cultic centre, without it the faith’s survival seemed impossible. Had it not been for a small group of people, who we now call the Rabbis. They took it upon themselves to reshape Judaism for a new future, one in which individuals rather than priests were responsible for their own spiritual needs, in which the home and synagogue rather than the Temple became the centre of religious life.
The first generation of rabbis began the process of establishing the religion’s framework. They drew on the traditions they knew, and they expounded the text of the written Torah. Subsequent generations clarified, expanded and supplemented their work. But they were a small, isolated group of scholars. For their work to have any meaning at all they would have to inspire and enthuse the masses. They needed to get their message out. Continue reading “Akiva’s Educational Manifesto”
We live in a world diminished by the absence of clear, effective, ethical leadership. Brexit, populism, fake news, the upsurge of the far right; these are all symptoms of, at best, weak and ineffectual leadership, at worst of a political class that is wilfully perverse and deceitful.
The opening chapters of Exodus are in part about leadership, about the call Moses receives to lead his people out of slavery, his response to that summons and his growth as a leader. Moses of course has one great advantage; he has God on his side. The advantage is not just that God is his religious source of inspiration giving him the confidence to succeed. God is actually, there, by his side, commanding him, telling him what to say, telling him in unmistakable words that whatever action he is about to do perform will have the desired effect. Continue reading “What Moses Can’t Teach Us About Leadership”
There are five books in the Hebrew Bible that known as Megillot. The word means scrolls, because that is how they were originally written. We read each scroll in a cycle throughout the year.
Esther is read at Purim because it tells the festival’s story; the scroll even contains the instruction that Purim is when it should be read. Lamentations, bewailing the destruction of Jerusalem is read on the 9th of Av, the anniversary of the city’s fall. The story of Ruth, which is set at harvest time is ideal for the agricultural festival of Shavuot. And Ecclesiastes is linked to Sukkot because of an ancient tradition. Every seven years, when the land lay fallow and the people had time on their hands, the nation is said to have gathered at the festival of Sukkot to hear the Torah read. The person who read them the Torah was known as Kohelet, the one who gathers. The book of Ecclesiastes opens with “the words of the Kohelet”. Ecclesiastes, also known as Kohelet in Hebrew, is clearly the appropriate for reading Sukkot.
As for the Song of Songs, it is a love story that is set in Spring: “For behold the winter is passed, the rain has ceased, it is gone. Buds are seen on the earth, the time of the birds’ singing has arrived and the voice of the turtle dove is heard in the land. The figs put forth their young fruit, the tender grapes on the vines give off their fragrance, arise my beloved, my beautiful one and come with me.” Passover, which of necessity coincides with the onset of Spring is the season to read Song of Songs. Continue reading “Why do we read Song of Songs at Pesach?”
I failed Latin and History O-levels at school (that’s the old-fashioned equivalent of GCSEs). It wasn’t because I was too stupid at school, I did well in my other subjects. It was because I found both Latin and History to be boring, and I couldn’t summon up the motivation to study them. And yet today I have a PhD in a classical language and write well-received books, on the history of ancient texts. My O-Level teachers would never have predicted that, and with hindsight I’m surprised at my lack of schoolboy enthusiasm for History and Latin. Continue reading “History Education Is So Much Better Today”