Nehama’s legacy will not be found primarily in her contributions to our understanding of the mefarshim; it is in her peerless ability to use the teachings of our Sages and commentators to guide us lovingly through every nuance of the eternally relevant Torah.
We should utilize the categories of kiddush Hashem (sanctification of the Name) and hillul Hashem (desecration of the Name). These categories legitimately place pressure to make halakhic choices and interpretations that inspire non-Jews to value Torah.
Rabbi Isaac Sassoon's article focuses on rabbinic texts and attitudes on homosexuality, among other topics.
Maimonidean messianic universalism and naturalism teaches us: hope. We can hope for (and work toward) a world in which different nations and cultures can value their own contributions to the human mosaic without diminishing the value of others—without wholly “otherizing” the other. If we can hope, we need not despair; the human condition is not necessarily tragic. That message alone justifies the continued allegiance of the Jewish people to the Torah of Israel and to their destiny.
The daily Amidah prayer has a concluding meditation: “Oh Lord, guard my tongue from evil and my lips from speaking deceitfully.” Let everyone pay close attention to these words and strive to live up to them.
Yom HaShoah, Holocaust Remembrance Day, is on April 24, 2025. We repost this sermon by Rabbi Marc D. Angel, originally delivered on July 26, 2014 at Congregation Ezra Bessaroth in Seattle, Washington, when the community marked the 70th anniversary of the deportation of Jews from the islands of Rhodes and Cos, nearly all of whom were murdered in Auschwitz.
We can start with what we agree on and then, vociferously and passionately, disagree about how to get there. If we keep the bigger picture not only in mind, but also as part of the conversation, we can end up as greater friends and co-seekers.
This book is philosophically sophisticated, but its amenable style is attractive for the serious reader, whether specialist or non specialist. It is open and inclusive, and it fully deserves Yitzhak Melamed’s blurb, which states that it is “one of the best works of Jewish philosophy of recent times.”
Due to the complexity of human nature, great individuals also struggle with character weaknesses. Denial of that basic fact strays from the example of Radak, Ramban and R. Hirsch, robs Tanakh of some of its most powerful messages and leaves readers without authentic role models.
In Messianic times, humanity will have matured to the level where the sense of guilt is “healthy,” motivating self-improvement. People will realize that sins are not God’s problem—but their own problem. They will understand that religion that stresses guilt and fear is negative. Religion should be—and ultimately will be—a life adventure based on self-respect and love of God.