Being Sephardic is one of the most central aspects of my Jewish identity. While there is certainly the ethnic component with family history that goes back to places such as Spain, Portugal, Italy, and Macedonia, there are the equally important dimensions that are philosophical and spiritual.
The Midrash describes the Torah as black fire on white fire (Midrash Tanhuma, Bereishith 1). On its simplest level, the black fire represents the letters of the Torah, while the white fire is the space between the letters. On a deeper level, the black fire may be compared to the halakha, the formal, clear-cut law that emerges from the Torah. Parallel to the halakha is the white fire, which may represent the spiritual element of the law.
It is incumbent upon the Modern Orthodox community to consider whether or how it can become a postmodern Orthodox community. Failure to do so will result in divergence from both current mada (academic thinking) and amkha (the expressed needs of so many individuals).
“But We Are Guilty for Our Daughters”: Lessons Learned from the History of Jewish Girls’ Education in Germany and Eastern Europe in the Nineteenth Century
In his search for pshat and the most reasonable explanation the author presents Tanakh unvarnished, and in so doing challenges the reader to think deeply, appreciate nuance, and continue to seek the “keys to encountering God in his Palace”.
Are there any Jews in Ghana?' I was asked this question numerous times after my return from Sub-SaharanAfrica in January, 2008. I had participated in a service trip with the AmericanJewish World Service (AJWS) through which 25 rabbinical students from acrossthe denominational spectrum, together with group leaders and ascholar-in-residence (Rabbi Rolando Matalon of Congregation Bnei Jeshurun inNew York,) had visited a village in Ghana to work with the local community andto learn about the challenges facing people there.