When Leadership Fails: Talking to Our Children about Moral Failures in Our Leaders

The challenge of how to respond to the exposure of our children to morally questionable behavior on the part of some religious and political leaders presents an opportunity to clarify our thinking about our responsibility to foster the moral education of our children through direct discussion as well as awareness of some of the more subtle ways that children internalize our values.

The Complexity and Feasibility of Fostering Middot and Derekh Eretz in our Children

If we wish to understand the development of middot and derekh eretz, we must understand that there is no one method, factor, or place (such as school, home, synagogue and so forth) that, can by itself, assure the development of middot and derekh eretz in our children. The job is bigger than that. We must become aware of all relevant factors and how they interact—and keep them in mind when we educate our children.

Moshe and Aharon: Two...Together

Shemot 6:26. That is Aaron and Moses, to whom the Lord said, "Take the children of Israel out of the land of Egypt with their legions."

Shemot 6:27. They are the ones who spoke to Pharaoh, the king of Egypt, to let the children of Israel out of Egypt; they are Moses and Aaron.


 In Parashat Va’eira, Hashem refers to Moshe and Aharon in two consecutive verses. In verse 26, He puts Aharon's name first and in verse 27, Moshe’s . Why is that?

No Wonder

How is wonder supposed to help us overcome the decisive religious and theological questions that we often grapple with? For Rabbi A. J. Heschel, the sense of wonder is so overwhelming that it conquers our doubts and questions about evil and meaning in a world that often seems absurd. Significantly, he is not on a quest to ultimate solutions, but rather “to find ourselves as part of a context of meaning.”

Faith, Science, and Orthodoxy

How can an Orthodox Jew in today's world maintain faith in Torah in the face of the apparent challenges of natural science to that faith? Dr. Menachem Kellner examines Maimonides' approach to the issue and then proposes his own approach, one which relies upon reverting to what he understands as classic Jewish definitions of faith.