On episode eight, season one of The Schrift, I asked whether we might find a healthier way to handle insults than through either passive-aggressive sniping or unabashedly aggressive slashing. Nietzsche, who could spot passive-aggressive behavior from a kilometer away, has some advice for us on this matter. Keegan Kjeldsen, host of "The Nietzsche Podcast," helps us figure out what Nietzsche really would have said about Levi and Simon's decision to avenge their sister Dinah through brute force.

The word "romantic" is not always as romantic as one might think. In the Torah, there is an unquestionable "love triangle" between Jacob, Rachel, and Leah. Two years ago on The Schrift, I questioned whether Jacob's love for the infertile Rachel might be read as a cautionary tale. Yet my interviewee Meir Goldberg teaches that this love triangle is elegant--not problematic. Meir explains why the Torah wants us to get married and have children and why it is not Jacob but we who are "lovesick."

When we make a decision, we "think" we decided through our thoughts, but we can never really be sure why we behaved in a particular way. It is largely a mystery how Isaac "decided" to choose Jacob rather than Esau to inherit his legacy. Certainly, Isaac did not rely on thinking alone. Wolfgang Schröder of Achtsamkeitspraxis Berlin explains how mindfulness can enable us to "think" with our entire being.

As an actor, Tim knew how to get inside the heads of his characters and see the world through their eyes. Now an acupuncturist, he applies this same empathy and skill to treat his patients. In 1923, Martin Buber wrote ich und du. He encouraged readers to see people, nature, animals, and even God as "du"--that is, to see them as subjects rather than objects--to merge with them. Unfortunately, there is no equivalent for "du" in English, which could have been rather useful for praying to God.

Who was Abraham? As a child, I always imagined him as a poor nomad rather than as a wealthy magnate. Two years ago on the Schrift, I considered whether Lot was the quintessential "nice guy" in the derogatory sense of that term. To shed light on these matters, I interview my Torah-learning partner Jordan Ledvina, whom I value for his straight-shooting style and his readiness to incorporate Nietzsche in Torah debates.

It is a mystery what exactly God means when he tells Abraham to "Lech Lecha," He might be telling Abraham to go to his innermost self. But this only makes the question more complicated. Do we have a self? Or are we more akin to onions? In this interview, which is a sequel to "Episode 2" of The Schrift, Gita and I discuss how yoga can allow us to rediscover the multiple selves within us, even the "turtle self."

Kyra Hense is an art and dance therapist based in Berlin. Through the healing power of dance, she helps people rediscover the freedom and creativity they once felt as children. This interview, inspired by the Torah reading of Noach and "Episode 2" of the Schrift, teaches us how dance can bring Dionysus, God of Ecstasy, out of our innermost depths without succumbing to Noah's fate.

Robbie Kramer is the founder and CEO of Inner Confidence and host of the Leverage Podcast. He helps men overcome the shame they might feel at expressing themselves romantically to a woman. This interview hearkens back to "Episode 1" of the Schrift, in which I asked why Adam and Eve, immediately after biting from the forbidden fruit, felt shame at their naked bodies. In this episode, we discover how inhibiting shame can be--in romance, in the workplace, in looking in the mirror--and how difficult it can be to detect. And as always, Nietzsche occasionally appears as our jungle guide.

Stefan Willer is one of German literature's most cutting-edge professors, combining an expertise in German Romanticism with mind-bending theories on translation, knowledge of the future [Zukunftswissen], and etymology. In this interview, which picks up where "Episode 0" left off, Professor Willer and I explore what the German Romantics might have said about the untimely death of Moses, the circularity of the Torah, and the Torah's first letter.

Rome fell in 476 C.E. For nearly a thousand years, Italians walked past the Coliseum without really caring what stood before their eyes. The Italian Renaissance is what brought the ancient world into the present. Martin Buber called for a Jewish Renaissance in 1901. But for a true Renaissance to occur in Judaism, we must start reading the Torah again--and anew.