I can still hear the voices of my grandparents, parents and elder relatives speaking and singing in Judeo-Spanish. Although they have passed away years ago, I still feel their presence especially on Shabbat and holidays and at family celebrations.
Rabbinic bureaucracy is the problem, not the solution. Rabbi Marc D. Angel, Founder and Director of the Institute for Jewish Ideas and Ideals, wrote this article which was published in the Forward newspaper, January 8, 2010.
One of the most painful problems facing our community is the "Agunah" issue. An Agunah is a "chained" woman: she is legally married, but her husband has either gone missing, or is unwilling to grant her a divorce ("get") even when the marriage has collapsed. She is put in the untenable situation of being unable to move forward with her life; she cannot marry anyone else, since she is still tied to her missing or recalcitrant husband.
A glimpse at Sephardic life in the pre-Holocaust period. This article by Rabbi Marc D. Angel appeared in the Canadian Jewish News, September 17, 2009, and is reprinted with the permission of the editor, Mordechai Ben-Dat.
"The heresy of one age becomes
the orthodoxy of the next."
Keller, from an essay entitled "Optimism," 1903
Although Helen Keller was blind, she possessed great
insight. Her pithy statement, "the
A message relating to the American Jewish experience. On September 12, 2004, a special service was held at Congregation Shearith Israel in New York (founded in 1654) to mark the Congregation's 350th anniversary. Since Shearith Israel is the first Jewish Congregation in North America, this occasion also marked the 350th anniversary of American Jewry. Rabbi Marc D. Angel delivered a sermon at the 350th anniversary service, reflecting on American Jewish history through the prism of the experience of Congregation Shearith Israel.
A powerful story of the Jewish spirit
It is a truism that with the Emancipation and the rise of Reform and, later, Conservative Judaism, options for halakhic flexibility became much more limited. In the midst of a battle against the non-Orthodox movements, traditional Judaism retreated into a conservative mold both as a means of distinguishing itself from the non-Orthodox and out of a fear that in an era of halakhic crisis, any liberality in halakhic decision-making could encourage non-Orthodox trends. This latter sentiment was always on the minds of halakhists, even those who did not adopt lock, stock, and barrel R.
Our heritage is rich and vast and we claim that we teach it. But do we truly understand the wholeness of the Jewish people, or is our knowledge really limited and fragmented? Do we, can we, inculcate the concept of Jewish unity in our students? If we as educators are unaware of or disinterested in Jews who have had different historic experiences than we have had, how can we convey the richness of Judaism?