The core of Jewish liturgy traces back to the early rabbinic period. Over the centuries, Sephardim and Ashkenazim developed different nuances in their prayer liturgies. It is valuable to learn about the differences that emerged, to see how rabbinic interpretations and cultures shaped the religious experiences underlying prayer.
For the first time in history, the Torah presented a vision to the masses a vision with a radically different understanding of God and humanity. It introduced new understandings of the law, of political office, of military power, of taxation, of social welfare. What we find in the Torah is a platform for social order marked with the imprint of divinity.
Rabbi Morais understood that the bedrock of social justice is the brotherhood of mankind, and that this recognition carries with it the positive duty to make room actively for our fellow human beings. It is a message that has lost none of its freshness, and it speaks as much to our generation as to his.
On Mondays, October 28, November 4, 11, and 18, from 1:00-2:00 pm EST, Rabbi Hayyim Angel will give a four-part series. It is entitled, "How to Learn Tanakh: Four Illustrative Torah Stories. In this series, we will explore four different texts of the Torah, and weave through classical and contemporary commentary to unpack the meaning of each narrative. The series also will highlight learning methodology that applies to all Tanakh learning.
Succoth is an important reminder that being Jewish entails a public stance, the courage to be who we are and stand for our traditions without embarrassment or apology. If we do not stand up for ourselves, who will stand up for us? And if we do stand up for ourselves, we will be worthy heirs of a great people who have given so much--and have so much more to give--to our world.
Genuine Torah scholars are supposed to be builders of society and increase peace in the world. When rabbis and scholars are seeking heaven and communal unity, their Torah scholarship is the ideal tool to unite diverse people.
On a holiday that brought much of the nation together for a week in one place, the four species let each group take pride in its region while giving the group a sense of cohesiveness. The central place given to the four species as a Jewish symbol in later times suggests that this message may ultimately have been internalized.
As Moses approached his death, he offered a final message to the Israelites. He called the heavens and earth as witnesses to indicate the eternal covenant between God and Israel. He underscored the importance of hearing, listening and internalizing. There is a message here as we approach Rosh Hashana.
TIAF is focused on showing that the battle against extreme jihadism is not just Israel's fight; it is a fight for all who value peace, tolerance, and coexistence. By empowering non-Jewish voices, especially Muslims and Christians, to take a leading role in this advocacy, we can create a broader, more inclusive movement that transcends national and religious boundaries.
The Torah tells us that Noah took his wife, sons and daughters-in-law onto the ark with him. But it doesn’t give us the names of Mrs. Noah, Mrs. Shem, Mrs. Ham or Mrs. Yafeth. These women are left in anonymity. Yet, according to Biblical tradition, these women were the matriarchs of all later humanity, including us! Why don’t we know anything about them, even their names?