A remarkable conference of Sephardic rabbis was held in New York City on August 17-18, 2026. Approximately 150 rabbis and communal leaders from throughout the United States and six countries gathered to study together, share ideas, establish friendships for future networking. The program sessions were held at the UJA-Federation building in midtown Manhattan.
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The Institute for Jewish Ideas and Ideals offers a vision of Orthodox Judaism that is intellectually sound, spiritually compelling, and emotionally satisfying. Based on an unwavering commitment to the Torah tradition and to the Jewish people, it fosters an appreciation of legitimate diversity within Orthodoxy.
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The legal institution of yibbum ultimately points beyond the law itself to enduring Torah values: preserving families, protecting the vulnerable, and sustaining the covenantal community through acts of love and responsibility.
The Torah commands us not to harbor endless hatred for those who have persecuted us. It also teaches us that there are really wonderful people who overcome the hateful anti-Jewish stereotypes of their families/societies, and who embrace Judaism and the Jewish People. And we embrace them for their wisdom and courage. We need more of them.
How wonderful it would be if instead of shandas and stoopers, we had courageous leaders who refused to be part of any “big tent” that included antisemites, racists and those who would slander and undermine the state of Israel. Wouldn’t it be heartening to have Jewish profiles in courage instead of defilers of courage?
Whistle-blowing in our daily professional life is a real issue. Examples of purposeful misrepresentation, hypocrisy, and malfeasance can be found. These are problems for individual conscience to solve when confronting injustice and evil. Can we rely on our own conscience to choose correctly and to regulate the personal impulses that might drive ourselves or others to commit unfair, unjust, and even, criminal actions?
The Heart of the Five Megillot is a model of what responsible, religiously serious Tanakh study can look like in our time. It is compact enough to be read with pleasure yet rich enough to reward repeated return. Readers accustomed to more uniformly traditional treatments will find Angel’s willingness to hold tensions—between peshat and derash, between human passion and divine love, between protest and faith—both challenging and liberating.