Articles

(This opinion piece was published by the Jewish Telegraphic Agency, November 21, 2016)

Let us begin with the facts: Converts whose conversions were conducted according to halachah, or Jewish law, are 100 percent Jewish.

In the eyes of God and Torah, they are full Jews, just as Jewish as any born Jews. Their Jewishness is not contingent on the Israeli Chief Rabbinate or anyone else. Halachic converts are Jewish, their children are Jewish, they are obligated to fulfill the mitzvot like all other Jews.

Writing in the 5761 (2001) issue of the journal Techumin, Rabbi Yehuda Zoldan addressed a question that confronted the increasing number of Orthodox Jews who had entered the Israeli Foreign Service: Were there any ways in which some of the halakhic strictures normally imposed on those having contacts with non-Jews could be mitigated in the interests of service to the State?

Jews and non-Jews have recognized the practical wisdom of many of the sayings in Pirkei Avot, “The Ethics of the Fathers,” and many can quote its teachings from memory. The "Neuwirth Edition" of the Pirkei Avot, published by Koren, includes the English translation of Rabbi Dr. Lord Jonathan Sacks, and the commentary of Rabbi Dr. Marc D. Angel.

(Rabbi Johnny Solomon teaches Tanakh, Halakha, and Jewish Thought at Machon Ma’ayan and is a freelance Jewish Education Consultant. Prior to his move to Israel, he held a number of senior positions in Jewish educational institutions, and most recently, he was the Head of Judaic Studies at Hasmonean Girls’ School (London). He studied at Yeshivat Kerem B’Yavne, University College London, and at the Montefiore Kollel in London.)

PART I: AN EXAMPLE OF MISUNDERSTANDING AND MISAPPLICATION

Abraham must have been a very unpopular man in the society and family in which he was raised. He wouldn't likely have been elected to lead the citizenry of Ur Kasdim. He rejected their worldview, smashed their idols, repudiated their (un)ethical system. Who would vote for Abraham? He was a starry-eyed mystic and philosopher, not interested in pandering to the values and interests of his fellow citizens.

            To read Talmud is to experience it in translation. Too often, we prevent ourselves from considering what “Oral Torah” really means. We know that the sages considered it forbidden to write their own teachings down, and that all their material was recorded in human memory rather than on parchment. But a recitation and a reading are not merely presenting the same information in different media; a book is read by a reader, while a sage speaks with a listener. The differences between these two activities are many and profound.

Festina Lente: Make Haste Slowly
The Changing Status of Orthodox Women in the Twenty-First Century

The Worldview of Prophets and Utopians: A Study in Contrasts

By Miriam Krupka Berger

(Miriam Krupka Berger is Chair of the Tanakh Department of the Upper School of Ramaz. This article appears in issue 26 of Conversations, the journal of the Instsitute for Jewish Ideas and Ideals.)

The Fall of Kings in Tanakh and Shakespeare

by

Ronald S. Tauber

(Ronald Tauber is a graduate of Brooklyn College and Harvard Law School and has been a partner of a New York law firm and an investment bank. He lives in Manhattan with his wife, Adele. He is the author of The Little Book of Jewish Celebrations. This article appears in issue 26 of Conversations, the journal of the Institute for Jewish Ideas and Ideals.)

"For God's sake let us sit upon the ground