Min haMuvhar

Ethnic tensions among Jews are a transnational, diachronic phenomenon, amply documented by Jews as well as by outside observers. Tradition prescribes Jews to rescue other Jews from affliction, underscored by the halakhic concept of pidyon shvu’im (redemption of captives) and the talmudic dictum kol Israel arevim ze baZe, which teaches that every Jew is responsible for the other.[1] Yet, when the factor of physical remoteness between two communities was eliminated, these time-honored values frequently dissipated. As one eminent historian quipped, “ahavat Israel is inversely proportionate to distance.” [2]

Most discussions of the recent gathering at Citi Field have focused on the logistics of the event and the topic – the dangers of the Internet. With such a focus, however, we may very well be missing something of great importance. What struck my attention was the name of the organization staging the event: Ichud HaKehillos Letohar HaMachaneh, or the Union of the Communities for the Purity of the Camp.

It is my understanding that though this is far from the first use of the expression “the Purity of the Camp,” it has risen to prominence only in recent decades. I think it is a telling term, both for what it says and what it leaves unmentioned. And I would suggest that understanding its use might help us make some sense of contemporary dynamics in the Orthodox world.

“Rabbi, what will you do about the rain?”

Exhausted and in shock from my first exposure to the realities of the swarming, squalid city of Mumbai, then called Bombay, I stared back, perplexed and concerned.

“Don’t you know, Rabbi, there is a drought here in Maharashtra.” Their thoughts, though unsaid, were loud and clear: “We have survived as Jews for 2,000 years without rabbis; if you can not bring rain we do not need you.”

Issachar and Zebulun are said to have founded an economic model that has become popular within a segment of Orthodox Jewish society. The model is commonly viewed as follows: Issachar “bore the yoke of Torah,” devoting himself exclusively to study, while Zebulun was a successful global merchant. Recognizing the benefits and deficiencies of their single-track careers, they contracted to share the rewards, if not the burdens, of their respective interests. Each brother received goods produced by the labor of the other. Lacking time for constant study, Zebulun financed his brother’s cerebrally pious lifestyle and, in return, was guaranteed a portion of Issachar’s metaphysical reward. Issachar avoided traditional work but, thanks to Zebulun, he could still put food on the table.

Secular subjects are taught with various approaches in Jewish schools. Some take the approach that they are a necessary evil, and are taught only because they are required to do so by the civil authorities. They believe that only really worthwhile learning is that of limudei qodesh. Others take a more positive attitude toward limudei chol, considering them important at least for purposes of earning a living. Others go even further and consider all knowledge to have some intrinsic value. Scientific truth has sanctity in that it attests to the wisdom of the Creator.

Lately, a strange feeling has gotten hold of me. I am not yet able to fully articulate it, but something tells me that God is relocating to a different residence. He has hired a moving company, and they are at this time loading all His furniture and possessions into a van and awaiting His instructions as to the destination.

Petitional prayer, the parts of prayer when we ask for things, plays a central role in Judaism. Of the 19 blessings in the Amidah, the centerpiece of the Jewish prayer, 13 of them are requests.

The question on the minds of many people who pray is: Does it work? It is, after all, hard to see direct results from the requests made in prayer. This reality results in people not praying or not taking prayer seriously.

We thank all those who shared their ideas on how to make Orthodox synagogues more meaningful. We've chosen SEVEN winners. Their suggestions can help our synagogues and communities be stronger, more creative, more engaging. The winning essays are from Pam Ehrenkranz (Stamford, Connecticut); Yael Kassorla (Atlanta, Georgia); Dr. Alan Krinsky (Providence, Rhode Island); Rabbi Arnold Samlan (West Hempstead, New York); Barbara Mendes (Los Angeles, California); Leonard Stein (Beer Sheva, Israel); and Hinda Bramnick (Boca Raton, Florida).

The Crown of Solomon and Other Stories
By Marc D. Angel
Albion Andalus Books, 2014, 150 pages

This is prolific writer Rabbi Dr. Marc D. Angel’s second fictional book, following his much acclaimed and enjoyed novel “The Search Committee.” Several of the nineteen tales are based on true events. Many of the stories are set within Sephardic communities in Turkey, Rhodes and the United States.

“Betrayal and Redemption,” for example, looks at the relationship between a frail thirteen-year-old girl on the Island of Marmara, Turkey, and a Greek non-Jewish girl of similar age. The two have an excellent relationship. The story explores what happens during an Easter week pogrom and afterwards.

The University Network of the Institute for Jewish Ideas and Ideals reaches many hundreds of students on campuses throughout North America. We provide students with our publications, and serve as a resource to them on issues relating to Judaism, ethics, Orthodoxy etc.

We sponsor Campus Fellows who arrange programs for students on many campuses. We also sponsor regional conferences on topics that promote a grand and inclusive vision of Orthodox Judaism.