There’s no honest way to look at the Jewish moment we’re living in and pretend everything is easy. It isn’t. The rise in anti-Semitism and anti-Zionism is real, visible, and often unsettling. But there’s also no honest way to look at the Jewish story—past or present—and conclude anything other than this: we are far more powerful, resilient, and capable than the noise would have us believe.
A grounded Jewish identity, shaped by our sacred texts, faith, practices, and history, and strengthened by our families and communities, provides stability where none exists in the accusations of others. It is not a shield against hatred, but it allows us to withstand it without being defined or destroyed by it. That kind of identity does not emerge on its own. It must be taught, learned, and lived.
Succoth reminds us to keep things in perspective, to appreciate the transience of life and the Eternity of God. It is the time of our rejoicing in the beauties of life, and the meaning of life.
When we talk about “God,” we intuitively think of a powerful, nonphysical entity that created and runs the universe. Classical theologians have posited the Greatest Possible Being (GPB) thesis as the primary mode of understanding God. This article argues that a GPB identifiable as the God of religious tradition will contain responsiveness as one of its attributes rather than complete immutability as the Greeks and other classical theologians have posited.
We are thrilled to announce that Rabbi Hayyim Angel has published the second volume of his new commentary series, The Heart of Tanakh. The Heart of Joshua joins the Heart of the Five Megillot.
On the way over the next several months: Judges, 1 Samuel, 2 Samuel, 1 Kings, and 2 Kings (and then more to follow after that!).
The road ahead, both in Israel and in the diaspora, is full of hurdles due to the threats from external enemies on the one hand, and the stubbornness of established institutions and religious extremists on the other. Yet it is precisely within these tensions that the next chapter of Jewish history is being written—not in the margins of other nations, but at the center of our own.
Rabbi Yosef Hayyim unequivocally endorses a curriculum for Jewish education in which from the earliest age onward the student devotes hours of study to Torah and to general knowledge in parallel. He rejects the view that the rationale for such study is, to enhance understanding of Torah. Rather, he presents and endorses four valid rationales for study and acquisition of general knowledge:
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.
The Book of Jonah is a larger-than-life story of every individual who seeks closeness with God. There is a paradoxical recognition that the closer one comes to God, the more one becomes conscious of the chasm separating God’s wisdom from our own.
Although we popularly refer to the upcoming fast day as Yom Kippur, the Torah calls it Yom haKippurim—the day of atonements (in the plural). The plural form reminds us that there are many roads to atonement. Each person is different and is on a unique spiritual level; each comes with different insights, experiences, memories. The roads to atonement are plural, because no two of us have identical needs.