Religion demands both proper conduct and proper sentiment--adherence to the demands of justice and a grand religious vision characterized by love of God and humanity. God expected Noah—and us—to be not only righteous but to be whole-hearted, pure, loving, visionary. Are we up to it?
The Tower of Babel occupies only nine verses in the Torah, yet it is the only narrative between the Flood and the introduction of Abraham’s family. Its prominent placement suggests that it marks a critical turning point in human history. However, the Torah never explicitly identifies the sin of the builders. What exactly did they do wrong, and why did God intervene so dramatically?
While these three pillars represent an ideal rather than a claim of personal achievement, they are perhaps parts of a vision to which an Inclusive Orthodox Rabbi can aspire and strive. They are a route to combining openness with integrity.
Ben Rothke published an excellent review of Rabbi Hayyim Angel's book, The Heart of the Five Megillot.
Jewish Press, September 24, 2026
https://jewishpress.com/the-five-megillot-beyond-easy-answers/
The famous Hasidic Kotzker Rebbe commented that God comes where God is invited. In principle, God should be invited to every daily minyan in every synagogue throughout the world. Each worshiper should feel the presence of God when praying. The services should be conducted with love, devotion, piety…with a genuine desire to experience the Divine. Regrettably, the daily minyan experience isn’t always like this ideal model.
Jewish and Zionist identity is the inheritance of a people whose collective memory has been shaped by exile and return, persecution and creativity, political vulnerability and national renewal—and, above all, by an extraordinary determination not to disappear.
With the holidays coming toward an end, Rabbi Hayyim Angel will be resuming his classes, many of which are available to members of the Institute.
On Mondays October 12, 19, and 26, from 1:15-2:15 pm Eastern, Rabbi Hayyim Angel will give the next installments of his series over Zoom on the history of Biblical Interpretation (Rabbi Yitzhak Abarbanel, Rabbi Ovadiah Sforno, and the 16th-19th century commentators). It is hosted by Lamdeinu, and registration is required.
The Jewish story we tell ourselves is not complete. Essential parts of it have been preserved outside the written canon, within the rhythms of life itself, and especially in the voices of women. For the Jewish story to continue, it must also include what has been preserved beyond texts, the wisdom carried through women’s tradition.
I encourage parents to dream of ways to mark their child’s special day in a way which is meaningful, special and appropriate—whether they are a person with autism, anxiety and other mental health issues, visual impairments, deafness, are non-speakers or have minimal speech, mobility issues, or deal with learning disabilities. I encourage them to think about the many options available.
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.