For Ross, belief should not be viewed as “simple statements of fact” that must either be empirically defended, qualified, or rejected when faced with challenges. The second move that Ross makes is reframing what it means to be a religious believer. “Although successive hearings of the Torah may appear to contradict the original message of Moses at Sinai, that message is never replaced” (emphasis in original).“God does not communicate via vocal chords, but rather through the mouthpiece of history.”.“An infinite eternal message cannot be relayed to finite minds in one shot.”.Ross’ view of revelation involves making “two distinct moves that are not necessarily connected.” The first relies on the following three assumptions: Shapiro and Yoram Hazony, Professor Ross sought to clarify her influential, yet frequently misunderstood, theology of revelation. In a recent Lehrhaus essay responding to Professor Marc B. I have personally benefited tremendously from her writing and am grateful to have been given the opportunity to engage with her work so directly. Professor Tamar Ross is one of today’s great Jewish thinkers, whose innovative work on theology and philosophy have had a wide-ranging impact on many Jewish educators and thought leaders.
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