Ohav Sholom is located at 270 West 84th Street, between Broadway and West End Avenue. Free and open to the public. For schedule, click here
One of the great writers of the 20th century, himself a Holocaust survivor, was Primo Levi. In his book, Other Peoples’ Trades, he reminisces about his childhood home in Turin, Italy. In his nostalgic description, he remembers how his father would enter the house and put his umbrella or cane in a receptacle near the front door. In providing other details of the entrance way to the house, Primo Levi mentions that for many years “there hung from a nail a large key whose purpose everyone had forgotten but which nobody dared throw away (p. 13).”
Rabbi Joseph B. Soloveitchik is Orthodoxy's most eloquent response to the challenges of modernity and to the critics of Modern Orthodoxy. A Torah giant of the highest caliber, the Rav was also a world-class philosopher. In his studies in Lithuania, he attained the stature of a rabbinic luminary. At the University of Berlin, he achieved the erudition of a philosophical prodigy.
To our members and friends
What does it mean to say that the State of Israel is the “State of the Jews” or, more accurately, the “Jewish State”?
At this time of crisis, we pray that Hashem will bless all of us with good health and wellbeing. I offer this interpretation of a passage in the Haggadah and hope it provides a framework for coping better. It originally appeared in this week's issue of the Jewish Press.
It seems to have become "politically correct" to speak of narratives, rather than to focus on historical truth. This tendency is blatantly evident in some discussions about Israel and the Palestinian Arabs. We are told that each group has its own narrative, implying that each group clings to its own version of truth and should be respected for its views. This approach--seemingly objective and non-judgmental--actually leads to the distortion of facts and undermining of historic truth.
I hope in this essay I have been able to transmit a vision about the transformative role of community, a community in time, where we find meaning through entering into relationship grounded in history as a way to come home. May we remember before Whom we stand, before the Holy One, before each other in generations past, present and future, and before the unique vision of a community in time that is Sephardic Judaism.
Does Judaism have a theology of other religions? Emphatically, yes. Judaism has a wide range of texts that offer thoughts on other religions. In my book, Many Nations under God: Judaism and other Religions, I present the broad range of traditional sources bearing on this question of the theological relationship between Judaism and other religions. How does one theologically account for the differences between religions? How do we balance our multifaith world with the Jewish texts? These questions are important for both self-definition and social action.
I believe that if we want to increase moral behavior in our generation, as well as ignite a Jewish renaissance in the Diaspora, Intentional Communities could and should play a major role in this effort. My hope is that this article will contribute, if only little, to this joint effort.