Rabbi Hayyim Hirschensohn (1856-1935), who lived and worked in Jerusalem and in the United States at the beginning of the Twentieth Century, was born in Tzfat. His thought has intrigued many Jews who strive to combine Judaism and modernity, religion and life, thereby seeking to resolve the conflict between their firm commitment to Halakha and their growing openness to the modern world.
Rabbi Emanual Rackman was a self-defined Orthodox Jew whose traditional Judaism was informed by and was synthesized with his chosen secular discipline, Political Science. He took God’s will and human dignity seriously, even when the two seem to conflict.
Many internalize “truths” because they submit uncritically to ideas promulgated by parents, teachers, or various other authority figures. Even if those ideas are based on error, people continue to believe them, promote them, and denigrate those who reject them.
On Shavuoth, as we celebrate the anniversary of the Revelation at Mount Sinai, we should direct our thoughts to that special moment in the history of Israel and to the ongoing lessons it provides to us in our own lives.
“Rashi’s Judaism” is certainly warm and comforting. But it is also disappointing to people who accept modern science as a route to truth, who reject superstition, who believe that all human beings are actually created in the image of God. “Rashi’s Judaism” is challenging for people who accept the values of liberal democracy.
Religion produces the very best type of people: saintly, humble, compassionate, and genuinely pious. But we cannot help but notice that religion also produces—or at least harbors—the very worst type of people: terrorists, bigoted zealots, and self-righteous egotists. So religion has two faces: one that is righteous and compassionate; and one that is self-righteous and hate-filled.
Ultimately, the intersection of AI and Judaism offers a unique opportunity to explore how technology can enhance our religious practice while remaining true to our traditions and values.
Philosophers and theologians remind us that God is Eternal, infinitely beyond our comprehension. Rabbis remind us that God must not be—and cannot be—represented by any physical entity i.e. idols, pictures. If God is so vastly remote and beyond visualization, how are we to connect with God?
This week’s Torah portion has the only mention of “the book of the Wars of the Lord” (Sefer Milhamot Hashem). Commentators and scholars speculate about what was contained in this now lost book. Was it a collection of poems in praise of God? Was it a record of the Israelites’ wars? Who had access to this book? Who wrote it?
We are to see life as a journey with an unfolding road ahead. When we reach one goal, we should then look ahead to our next goal. Once we stop this process, our lives stagnate and regress into the past.