Over the generations, Jewish commentators have interpreted the texts of Tanakh using traditional methods and sources. Many, however, also drew from non-traditional sources when they contributed positively to the discussion. Literary tools, comparative linguistics, as well as the discovery of a wealth of ancient texts and artifacts have contributed immensely to our understanding the rich tapestry and complexity of biblical texts.
We need a return to a vision of Judaism according to which Jews are judged not by how closely they proclaim adherence to this, that, or the other interpretation of Maimonides' 'Thirteen Principles', but by their loyalty to the Jewish people and its future. This allows Orthodox Jews to disagree – strongly! – with the theologies of non-Orthodox movements while enthusiastically working with such Jews in order to assure a stronger future for the Jewish people as a whole.
Over the last three centuries non-observance of ritual law evolved into the predominant Jewish lifestyle. For those Orthodox Jews in the minority who remained committed to the practice of the halakhah, this “modern” situation elicited acute tensions that revolved around the nature of their relationship to those who did not share their religious values.
It is precisely now when the Rabbanut is losing standing amongst Israelis, that it is doubling down and attempting to consolidate its power by introducing stricter ordinances not only in Israel, but in the diaspora. This effort must be rejected by all. We believe that Israeli and diaspora Jewry want—and deserve—a rabbinate that is intellectually vibrant, compassionate and inclusive.
There is no life without a task; no person without a talent; no place without a fragment of God’s light waiting to be discovered and redeemed; no situation without its possibility of sanctification; no moment without its call. It may take a lifetime to learn how to find these things, but once we learn, we realize in retrospect that all it ever took was the ability to listen.
Those causing flight delays and making passengers and crew members uncomfortable, should consider how their stringent behavior impacts others and be stringent in the mitzvah of loving their fellow as themselves.
We need to give members of our community space, at whatever faith stage they are, to experience that stage and to attain the convictions of that stage, free from outside interference, free from judgment, and free from any of the messages or behaviors on the part of others that might threaten their physical, emotional, economic, or spiritual safety.
To our members and friends,
Rabbi Kook’s writings are generally, but not always very mystical and difficult to understand. However, Rabbi Ari Ze’ev Schwartz’s book “The Spiritual Revolution of Rav Kook” unravels the writings with a new translation, with each chapter being divided into clearly stated topic headings added by Rabbi Schwartz, such as the individual, Torah, God, teshuvah, prayer, creativity, Zionism, science, and vegetarianism.
Over the last 50 years American Orthodoxy has managed to
create a national community that is successful in the realm of
imparting knowledge, Jewish commitment and continuity.
Over the past years Orthodox rabbis convinced entire communities to
change their eating habits by refraining from “eating out” and to raise a
generation of Jewishly literate and deeply committed youth by sending
their children, at great personal expense, to Jewish day schools. It is precisely
these rabbis, on the heels of these successes, who can galvanize the