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Faith in Judaism Demands Grappling With Sacred Words
A Torah scroll. Photo: Wikimedia Commons.
The Reformation firebrand Martin Luther was not a gentle soul. He was brilliant, courageous, and historically transformative, but he was also volatile, cruel, and spectacularly foul-mouthed. When Luther disliked someone, he didn’t merely disagree with them – he eviscerated them.
His pamphlets dripped with bile, his language was obscene, and when it came to Jews, his writings were vicious, laying the groundwork for some of the darkest chapters of later European history. None of this, to be clear, negates the fact that Luther correctly identified real corruption and hypocrisy within the Catholic Church of his day.
Luther’s stock response to his critics within the Church was deceptively simple: prove me wrong from the text of the Bible. If it wasn’t written explicitly in Scripture, he dismissed it as human invention, manmade directives masquerading as divine command.
He had no time for tradition, accumulated wisdom, or interpretation; everything was suspect unless it could be nailed down to “chapter and verse,” as he liked to put it. Luther’s position appeared principled and even pious, but it placed enormous – and ultimately destructive – weight on the written word alone.
Of course, as is often the case with sweeping theological positions, consistency proved difficult. At one point, Luther came up against a short New Testament text that stubbornly refused to cooperate with his theology. The Epistle of James insists that faith without works is dead, a line that clashed directly with Luther’s doctrine of salvation by faith alone.
In a telling moment, Luther remarked, “We should throw the Epistle of James out of this school, for it doesn’t amount to much.” Instead of wrestling with the verse or considering how generations of Christians had understood it, he dismissed the book altogether. And that was that. If it didn’t fit, it didn’t count.
The episode is almost comic, but it exposes the fatal fault line in Luther’s entire approach. A theology that insists on absolute fidelity to the text grants enormous power to the reader. When interpretation is denied, selection takes its place.
From a Jewish perspective, there is something eerily familiar about this obsession with textual literalism. The Second Temple–era Sadducees rejected ancient traditions and rabbinic interpretation in favor of the bare biblical text.
Centuries later, the Karaites would do the same, insisting that anything not spelled out explicitly in the Torah was illegitimate. Their position was internally consistent – and completely unworkable. A faith that forbids interpretation does not preserve religious observance; it paralyzes it.
The Torah reveals its intention regarding the centrality of interpretation at the very moment of revelation in Parshat Yitro. When God speaks at Sinai, He does not present the Jewish people with a comprehensive legal code, nor does He offer an exhaustively detailed constitution. Instead, He presents ten short statements – majestic and memorable, but remarkably sparse.
Do not murder. Do not steal. Do not commit adultery. Honor your parents. These are not radical moral breakthroughs. Any functioning society would struggle to survive without them.
Even the commandments that sound more overtly theological – belief in God, rejection of idolatry, observing Shabbat – are delivered with little definition or elaboration. What does it mean to believe? What counts as idolatry? What does remembering Shabbat actually require? The text does not say.
That silence is no oversight. If the Torah had intended to function as a closed book, the Ten Commandments as they are presented would be inexplicably inadequate. They contain no legal thresholds, no procedural detail, and no guidance for variation or complexity.
“Do not steal” tells us nothing about business partnerships, contracts, fraud, or intellectual property. “Do not murder” offers no framework for intent, self-defense, negligence, or the rules of war. “Remember the Sabbath day” may be stirring rhetoric, but as law, it is unusable. What, precisely, are we supposed to remember? And what are the practical applications?
The answer, of course, is that the Torah itself never expected these questions to be answered by the text alone. The Ten Commandments were never meant to stand by themselves. They are headline principles – foundational truths that demand explanation, expansion, and application.
And the Torah provides that expansion not in footnotes or appendices, but through an interpretive process that unfolds across generations. The law was not frozen at the moment of revelation; it was activated by it.
This is where Judaism parts ways decisively with Luther’s instinctive literalism. At Sinai, God makes clear that the written word is sacred – but it is not sufficient. Meaning is not trapped inside the text; it emerges only through engagement with it. So how does the Torah move from lofty principle to lived law?
The answer Judaism gives is Torah Shebaal Peh, the Oral Law. This is not a later workaround or a rabbinic ploy to fill in gaps, but an interpretive framework indicated by the way the text itself was given. The written Torah is the text God gave us at Sinai; the Oral Law is the method He gave us to understand it.
That method is neither whimsical nor arbitrary. It is disciplined, structured, and demanding. The Talmudic sage Rabbi Yishmael articulated thirteen interpretive principles – rules for extracting meaning from text through literary association, contextual reading, and logical deduction.
Verses illuminate one another. Words echo elsewhere. Broad principles generate specific applications. Law emerges not because it is spelled out, but because it is derived.
And then there is another category altogether: traditions that do not emerge from textual analysis at all. The Torah commands us to bind tefillin – but never tells us their shape, their color, or even how many compartments they should contain. These, too, are traditions transmitted through the Oral Law.
The Torah prohibits “work” on the seventh day but offers no definition of what work means – until the Oral Law teaches that the categories of creative labor are learned from the acts required to build the Tabernacle.
This is why the demand to “prove everything from the text” is not piety but misunderstanding. The Torah does not operate like a legal statute book, and it never pretended to be one.
Seen this way, the Ten Commandments are not deficient because they lack detail. They are magnificent precisely because they force us beyond the page. They announce that God speaks – and then expect human beings to listen, interpret, and take responsibility for what those words will mean in the real world.
Martin Luther believed that unless an idea could be anchored explicitly in the biblical text, it was suspect and therefore expendable. In theory, that sounds like reverence. In practice, it collapses the moment the text refuses to cooperate. Judaism chose a different path.
The Ten Commandments stand at the center of our faith not because they tell us everything we need to know, but because they tell us so little. They are moral declarations without detail, principles without procedure – and for that very reason, they demand interpretation rather than submission.
Faith, in Judaism, is not proven by quoting sacred words, but by grappling honestly with what those words require of us.
Ultimately, this is what the revelation at Sinai teaches us about Judaism. God gives us a text — but also a task. He entrusts human beings with the responsibility to interpret, apply, and live His word in a world that is endlessly complex and morally demanding.
The Torah is certainly sacred, but it is not self-sufficient. It comes alive only when it is studied, debated, transmitted, and lived.
The author is a rabbi in Beverly Hills, California.
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US Sen. Rand Paul’s Son Apologizes After Drunken Antisemitic Insults Against Catholic Congressman
US Sen. Rand Paul (R-KY) is trailed by reporters as he arrives for the weekly Senate Republican caucus luncheon at the US Capitol in Washington, US, May 22, 2018. Photo: REUTERS/Jonathan Ernst
William Paul, the adult son of frequent Israel critic US Sen. Rand Paul (R-KY), has apologized following reports that he made antisemitic and homophobic statements while defending Rep. Thomas Massie (R-KY) to Rep. Mike Lawler (R-NY) at a Capitol Hill restaurant on Tuesday evening.
NOTUS reporter Reese Gorman witnessed the encounter at Tune Inn and wrote that the younger Paul, 33, sat a few seats down from Lawler at the bar when he introduced himself and told the congressman that if Massie lost in his upcoming primary, “your people” would be responsible.
Lawler, an Irish Catholic, asked, “My people?”
This prompted Paul to say, “Yeah, you Jews.”
Lawler then clarified his religious background, saying, “Do you think I’m Jewish? I’m not.”
Paul apologized for his error, replying, “Oh wow, I’m so sorry for calling you a Jew.”
Lawler later told reporters the comment was “just a remarkable statement in and of itself,” adding that “at one point, you know, said that he hates Jews and hates gays and doesn’t care if they die. And I think that’s f**king disgusting.”
Lawler told the New York Post that he responded to Paul mistakenly identifying him as a Jew with, “And even if I was, what’s the problem?”
“Then he got into the Middle East,” the lawmaker recounted. “And he was talking about, like, us trying to steal Iran’s land for the Jews and steal the West Bank, and I’m like, ‘What are you talking about?’”
Paul then reportedly proclaimed Jews were “un-American” and more loyal to Israel. Lawler argued back against Paul’s dual-loyalty accusations and accused him of being antisemitic.
“Paul Singer serves Israeli interests, not American interests,” Paul also said during the encounter, referring to the billionaire Republican donor and prominent Jewish supporter of pro-Israel causes.
Singer has supported Ed Gallrein, a retired Navy SEAL challenging Massie in Kentucky’s 4th Congressional District.
A new campaign ad that aired in Kentucky this week and was sponsored by Hold the Line PAC, a group backing Massie, characterized Singer as a “pro-trans billionaire” and featured a rainbow-colored Star of David behind his image while attacking Gallrein’s allies.
Critics condemned the imagery as antisemitic, arguing it invoked longstanding tropes about Jewish financial influence and used Jewish symbolism in a way designed to inflame cultural resentment.
Massie himself has been a fierce critic of Israel, condemning its military operations in Gaza and Lebanon and arguing that the Jewish state has targeted civilian infrastructure and should not receive assistance from the US.
US President Donald Trump has endorsed Gallrein and actively campaigned against Massie, who like Paul’s father is a libertarian-leaning Republican known for frequently breaking with party leadership and advocating an isolationist foreign policy.
During his outburst this week, the younger Paul also urged Lawler to watch far-right podcaster Tucker Carlson more and claimed that Massie and his father were the only legislators who care about America. In multiple postings on X, Paul promoted “Save the Republic Money Bomb” donations for Massie.
In December 2023, Massie sparked condemnation for posting a meme suggesting that Congress was more loyal to Zionism than “American patriotism.”
In recent years, meanwhile, Carlson has emerged as the leading anti-Israel commentator on the American political right, routinely advancing conspiracy theories condemning the Jewish state while heaping praise on Qatar, the longtime supporter of Hamas and the Muslim Brotherhood.
Tuesday’s exchange concluded with Paul performing an obscene gesture.
Lawler responded by asking, “Did you just give me the middle finger?”
Paul replied, “I’m sorry, yeah, I did. I’m just really drunk. I’m going to leave.” He reportedly stumbled on his way leaving the bar.
Paul attempted to apologize on X on Wednesday from his @TastyBrew1776 account, writing, “Last night, I had too much to drink and said some things that don’t represent who I really am. I’m sorry and today I am seeking help for my drinking problem.” He has struggled with his alcohol use before, pleading guilty to a drunk driving charge in 2015.
Rabbi Uri Pilichowski responded to the apology.
“You don’t just have a drinking problem, you have a Jew-hating problem,” he posted. “The Jewish sages taught, ‘Wine goes in, and secrets come out.’ You need some Jewish friends so you can correct your image of Jews.”
Conservative columnist Bethany Mandel, an advocate for Jewish outreach to antisemites, responded with an invitation to Paul, asking him, “Care to come for Shabbat dinner sometime?”
Addressing the admission of excessive drinking, Lawler told reporters, “That’s not an excuse for that type of hatred and vitriol. It’s my fourth year in Washington; that was arguably the most shocking thing I’ve witnessed.”
Lawler explained how he saw the encounter in the context of today’s rising antisemitism.
“But I mean, look, I think it speaks to a larger issue, obviously, in society and what we’re seeing among young people and what we see online,” he said. “And this is the level of hatred and vitriol, frankly, that some of my Jewish colleagues experience, but many of my constituents experience.”
Paul’s father chose not to comment on his son’s antisemitic outburst, saying to reporters on Wednesday only, “I don’t have anything for you.”
He and Massie have both faced substantial criticism for their positions on Israel.
On numerous occasions, Massie voted as the lone Republican in the House opposing bills supporting Israel and denouncing antisemitism. In October 2023, he voted against House Resolution 771, which stated that Congress “stands with Israel as it defends itself against the barbaric war launched by Hamas and other terrorists” and “reaffirms the United States’ commitment to Israel’s security.” In September 2021 he was likewise the sole Republican to oppose the Iron Dome Supplemental Appropriations Act.
In May 2022, Massie earned the distinction of being the only member of Congress to oppose a resolution honoring Jewish Americans’ heritage and denouncing a rise in antisemitic violence. He also distinguished himself further on Nov. 28, 2023, as the only legislator to vote against a resolution reaffirming Israel’s right to exist.
In January 2024, former South Carolina Gov. Nikki Haley condemned Massie as “the most anti-Israel Republican in Congress” and challenged her primary rival Florida Gov. Ron DeSantis to denounce his support.
Paul has also faced opposition for his actions against the Jewish state. In November 2018, he blocked two bills to continue military funding of Israel. Then-Florida Sen. Marco Rubio said then that “at a time when Israel faces unprecedented threats, blocking a bipartisan bill that empowers the US to stand with Israel is inexplicable.” Paul claimed that he supported Israel and that his move was intended toward encouraging the Jewish state to support its own defense.
Former Texas Rep. Ron Paul — the father of Rand and grandfather of William — has faced accusations of bigotry for decades, originating in his decision to publish a series of 1980s newsletters bearing his name which promoted racism, antisemitism, homophobia, and conspiracy theories, including one since identified by analysts as disinformation deployed by the KGB accusing the United States of creating the AIDS virus.
According to former Cato President Ed Crane, Ron Paul once told him that “his best source of congressional campaign donations was the mailing list for the Spotlight, the conspiracy-mongering, antisemitic tabloid run by the Holocaust denier Willis Carto.”
Rand has previously spoken fondly about the influence of one of his father’s antisemitic mentors, Murray Rothbard, the founder of the anarcho-capitalist and paleo-libertarian traditions who frequented the Paul family’s dinner table. During his career, Rothbard promoted Holocaust deniers, used antisemitic slurs in private correspondence, called for abolishing the Constitution to return to the Articles of Confederation, and urged Republicans to support former Ku Klux Klan leader David Duke.
“I have one of the largest Jewish populations anywhere in the country in my congressional district, and I’m not going to stop standing up for my constituents,” Lawler told reporters. “I’m going to stand up for the Judeo-Christian values that are at the core of our nation, our Constitution, and our rule of law, as I reminded Mr. Paul.”
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Israel to Extend F-35 Flight Range in Push to Build Up Military Force
A US Marines F-35C Lightning II is staged for flight operations on the flight deck of the US Navy Nimitz-class aircraft carrier USS Abraham Lincoln in support of the Operation Epic Fury attack on Iran from an undisclosed location March 3, 2026. Photo: US Navy/Handout via REUTERS
Amid a multi-front conflict and a broader drive to bolster its military capabilities, Israel has signed a new contract with Elbit Systems subsidiary Cyclone to develop an extended-range capability for the F-35 Lightning II, marking its latest effort to extend the aircraft’s operational reach and endurance.
On Thursday, Israel’s Defense Ministry announced it signed a $34 million contract with Cyclone to develop and integrate external fuel tank systems for the Lockheed Martin-manufactured platform, aimed at enhancing its operational reach and in-flight persistence during extended missions.
Based on an existing Cyclone design used on F-16 aircraft, the system is expected to reduce reliance on aerial refueling and enhance the Israeli Air Force’s flexibility in long-range operations.
The aircraft integrates stealth capabilities, advanced data fusion, and internal weapons carriage, alongside Israeli-developed electronic warfare, communications, and computing systems that are incorporated into the US-built platform architecture.
Israeli officials said the agreement is part of a broader effort to strengthen domestic defense-production capabilities, improve readiness for a prolonged period of security challenges, and preserve Israel’s regional air and strategic superiority, amid an expanding multi-front conflict against Iran and its regional terrorist proxies.
After more than three years of war, Israel is now expected to increase defense spending over the next decade by roughly $95 billion, on top of an annual defense budget that has already grown from under $27 billion to nearly $40 billion.
Earlier this month, Israel also announced a major expansion of its combat air fleet, effectively doubling its planned procurement of F-35 Lightning II aircraft from 50 to 100, while increasing its next-generation F-15 Eagle fleet from 25 to 50, as part of one of its largest long-term force modernization programs in decades.
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I run The Jewish Theological Seminary. Here’s the real story about President Isaac Herzog speaking at our commencement
Because there have been many public misstatements and mischaracterizations, I believe it is incumbent on me as chancellor of The Jewish Theological Seminary to clarify the facts about our invitation to Israeli President Isaac Herzog to serve as our commencement speaker this year.
Herzog’s leadership and public service reflect the core principles and values that underlie JTS’s enduring commitment to the state of Israel, and to a vision of Zionism that is central to our institution. His life and work, including his advocacy for strengthening Israel’s democracy and his defense of a two-state solution, align with JTS’s mission.
Our seminary’s leadership felt that awarding him an honorary degree, and having our students hear him speak directly to them, would be both a privilege and fully consistent with our love for Israel and the people of Israel. (Herzog can no longer attend the commencement in person, but will be delivering his commencement address virtually, and will receive his honorary degree in person at some date in the future.)
I am proud that JTS serves as a forum for respectful disagreement, which our choice of Herzog as speaker prompted. The Jewish world encompasses a wide range of perspectives, particularly regarding the political situation in Israel. That diversity of thought exists both within our classrooms and beyond. I welcome the voices of those who may disagree.
What is regrettable is the extent to which respectful disagreement has been drowned out by a public media spectacle.
After our initial announcement of Herzog as commencement speaker, six seniors in JTS’s undergraduate dual-degree programs with Barnard College and Columbia University wrote a letter expressing their opposition to our decision.
Those students’ concerns focused on the policies of the Israeli government in its recent wars, and in no way challenged the legitimacy of the state of Israel. They also asked some additional students and alumni of other JTS schools to sign on in support of their objections. This list of supporters included four rabbinical students, three of whom are first-year students.
As too often happens in such circumstances, the letter was shared more widely, without the students’ prior knowledge or consent. This was dismaying to several of the students, who had intended to hand deliver it to me to spark conversation. What should have been a private exchange between students and their administrators escalated in alarming ways.
The authors were publicly criticized, misidentified as rabbinical students, and labeled “anti-Zionist,” including by some parties who purport to care deeply about JTS. Calls were made for their expulsion, and unfounded accusations were directed at their characters.
Few individuals from the community called me for clarification about what was actually transpiring before rushing to judgment publicly. Absent was the principle of “dan l’chav zechut” — that we should assume the best unless proven otherwise. I was deeply saddened by the outcry.
Here’s what actually happened: After I was made aware of this letter, I invited the undergraduates who authored it to meet with me for an extended and honest conversation. What they said in that conversation made it clear that anyone who labels them as anti-Zionist is misguided.
Rather, they are thoughtful individuals whose consciences are deeply troubled by many of the actions of Israel’s current government. Our conversation gave us an opportunity to discuss the role of dissent within a committed community, the importance of understanding the totality of a public figure’s career rather than focusing on isolated statements, and the distinct responsibilities of the offices of prime minister and president of Israel.
We at JTS take our responsibility as educators seriously. First and foremost, we are here to teach our students to engage with difficult issues thoughtfully, navigate disagreement and move forward in constructive and meaningful ways.
But just as important is our obligation to support and defend them when they are portrayed unfairly in public forums by those who do not know them as we do.
We take equal pride in the students who wrote the letter raising concerns about Herzog’s role in commencement, and those who wrote a letter to me expressing strong support for it — a response I heard echoed by many.
As Noam Pianko wrote in the Forward, this kind of thoughtful and respectful exchange about Israel and Zionism at JTS is not new; it is part of a longstanding tradition and precisely the kind of engagement we should continue to foster. One of our students who favored Herzog’s appearance reflected that in our courses, “the focus is not on advancing a single vision of Zionism but on confronting the deep and often irreconcilable disagreements within it. We read competing Zionist thinkers … Each author offers fundamentally different answers to what a Jewish state should be and what it should prioritize.”
We hope the Jewish community joins us in taking pride in the thoughtful young people who are working to navigate a complex Jewish world. By embracing, supporting and educating them, we can help ensure they remain deeply connected to the Jewish community, continue to be nourished by it, and contribute to its future in meaningful ways.
The post I run The Jewish Theological Seminary. Here’s the real story about President Isaac Herzog speaking at our commencement appeared first on The Forward.