Articles

In Praise of Praising Together - A review essay in Praise of Nehalel (Jerusalem: Nevarech, 2013)
By Rabbi Alan Yuter

This engaging Siddur is the post-modern expression of a thoughtful, educated, worldly, urbane, and religiously sensitive modern Orthodox lay person. The Siddur’s magic lies in the originality of its concept, the personal voice that provides an Everyman’s perspective as expressed by one thinking and feeling individual, and the public sharing of one person’s personal response to prayer.

THE PROSELYTE WHO COMES[1]

by Rabbi Dr. Isaac Sassoon

(Rabbi Dr. Isaac Sassoon is a faculty member at the Metivta, the Institute of Traditional Judaism. Among his publications is his commentary on Torah, "Destination Torah.")

“We are gereem before Thee” (1Chr 29:15)

The October 2013 Pew Report underscored the fragility of the Jewish future in North America and has led to anguished discussions and debates regarding "continuity", i.e., how to reduce the number of Jews relinquishing Judaism and Jewish identification in favor of other options.

But given the nature of the American religious scene, as I will present below, it is simply impossible to assure Jewish continuity by such a strategy alone. Rather, only if a strategy of easing the path of conversion is joined with current educational efforts and programs do we stand a chance of achieving continuity.

The question is whether we move our synagogues to where God is now dwelling. Will we, the religious, live up to the expectations of the young people in cafes and discussions groups who have preceded us? Will we apologize to them and join in their discussions, creating a real religious experience out of our synagogue service? Or will we, as usual, stay put, fight the truth, and then be put to shame?
—Rabbi Nathan Lopez Cordozo

A. Inspiration for Prayer

One of the classic debates in the Talmud concerns the basis for the three daily prayers of Shacharit, Mincha and Arbit. [1] According to Rabbi Yossi the son of Rabbi Chanina, these prayers were instituted by our Patriarchs, whereas according to Rabbi Yehoshua Ben Levi, they were instituted by the Men of the Great Assembly in order to correspond with the daily tamid offerings.

Mysteries of Judaism, by Rabbi Dr.Israel Drazin
Gefen Publishing House, 2014

Reviewed by Rabbi Marc D. Angel

In this book, Rabbi Dr. Israel Drazin offers a series of essays on a variety of topics. The early chapters of this book emphasize the rabbinic contributions to Judaism’s observance of holy days and festivals. While many think that our observances are based on biblical teachings, Rabbi Drazin makes the case that the Talmudic sages shaped our understanding and experiencing of these days. Especially after the destruction of the Temple in Jerusalem in 70 CE, it was imperative for the rabbis to reinterpret and reframe basic elements in Judaism.

Within a three-mile radius of my home, there are about 60 Orthodox synagogue options. Sixty. It’s a staggering number—and even more staggering that despite this number, new synagogues and minyanim are being formed on a fairly regular basis. In fact, not that long ago, I and my husband, along with about 20 other families, created a new synagogue in Baltimore: Netivot Shalom.

Why would we feel the need, in such a strong Orthodox community, to “break away” from other synagogues?

Rabbi Cardozo’s analysis rings true: Most synagogues no longer serve as the hub or heartbeat of Jewish connectivity, especially for young Jews. Many people no longer feel God in the pews, nor do they feel the “big” questions are answered in synagogues. God has left the building.

But correct as Cardozo may be about widespread disenchantment, he makes one overriding assumption that’s seems faulty: He speaks about God as if God is a given—as if every Jew accepts “His” existence. The average American Jew doesn’t talk about God, lacks the vocabulary with which to articulate what or who God is or means, or doubts whether God exists at all. Most Jews I encounter don’t know where God might be found, or even if God is missing.

On this coming Rosh HaShana the Shmita (Sabbatical) year (5775 – 2014-15) will begin. According to its laws, routine agricultural activities are prohibited and its produce is ownerless, free to be taken by all. At the end of the year, Shmitat Kesafim (the remission of debts) also takes effect.