(This week’s Torah portion opens with Moshe calling together the people of Israel. A “kahal”, congregation, is composed of individuals who share a common background, destiny, ideology. Often, a “kahal” is centered in a particular location. But a “kahal” can also be composed of individuals who may be in different locations, but who share ideas and ideals. This week’s Angel for Shabbat column is based on an address I delivered at the annual dinner of Yeshivat Chovevei Torah, held on Sunday night March 11. It relates not just to the large “kahal” that attended the dinner, but to the worldwide “kahal” of Jews who believe in an intellectually vibrant, compassionate, inclusive Orthodox Judaism.)

Shalom and best wishes for a happy Purim.

THANK YOU: We express sincere thanks to Alisa Bodner who has served as director of our University Network for the past nearly 2 years. She now lives in Israel and is working full time there, so that she is not able to continue her work for the University Network. We wish her happiness and success in her new endeavors.

NEW DIRECTOR OF CAMPUS FELLOWS PROGRAM: We are pleased that Raif Melhado will be serving as our new director of the Campus Fellows program. Raif is a rabbinical student at Yeshivat Chovevei Torah in Riverdale, NY, and brings a lot of enthusiasm and talent to his new post.

The people of Israel witnessed the singular Revelation of God at Mount Sinai, an experience that was to change the course of history. No other people before or since has had such a direct public communication from God.

A major theme in Jewish liturgy and religious observance is “zekher litsiyat mitsrayim”—in remembrance of the exodus from Egypt. The exodus was a central event that has profoundly impacted on the destiny of Israel. It ties together vital ideas: the providence of God; the election and nationhood of Israel; the victory of good over evil; the importance of prayer and song in expressing gratitude to the Almighty.

Rabbi Yitzhak Shemuel Reggio, a 19th century Italian Torah commentator, offers an interesting insight concerning the plague of darkness. The Torah states that Egyptians spent three days in deep darkness while “all the children of Israel had light in their dwellings.”

Rabbi Reggio opines that the plague of darkness did not befall the land of Egypt—but rather the eyes of the Egyptians. Egypt itself was full of light; but while the Israelites continued to enjoy that light, the eyes of the Egyptians were blanketed in darkness. If an Egyptian stood right next to an Israelite, the Egyptian would be unable to see--but the Israelite would see clearly.

The great 19th-century English writer and art critic, John Ruskin, wrote an impressive work on gothic architecture. In carefully studying the details of classic gothic-style churches, he noticed a phenomenon of the deepest religious significance.

In their fascinating book, “American Grace,” Professors David Campbell and Robert Putnam report on the state of religion in America. Based on comprehensive surveys and interviews across the country, they found that the overwhelming majority of Americans believe in God and identify themselves with a religious tradition. For religious Americans, this is pleasing news.

Thanks to Joseph’s interpretation of Pharaoh’s dreams, the Egyptians were spared a terrible calamity. Joseph offered a plan whereby the Egyptians could store produce of the seven years of abundance, so that they would have food during the following seven years of famine.

What if Joseph had not been there to give this advice? Presumably, the Egyptians would have fully enjoyed the seven years of abundance, thinking that prosperity would never end. When the famine would then arrive, the people would have been unprepared for the economic downturn. They would soon have run out of food and would have suffered years of starvation.

A recent scandal in our community relates to an article written by a student in an Orthodox women’s college, published in a school publication. The author of the article tells of a sexual encounter—real or imagined. Defenders of the article argue for the right of freedom of expression. Critics complain that the article (published anonymously) reflects immoral behavior and should not have been included in a student publication of an Orthodox school. The media have enjoyed reporting on this incident, as they enjoy reporting on scandals in general.

Why would a student write such an article? Why would the editors of the publication agree to publish it?

Shalom and best wishes. I hope all is well and that your school year is going well. Through the generosity of several supporters of the Institute for Jewish Ideas and Ideals, we are able to offer students the following of my books at no charge. You may already have all or some of them; but if not, email me at [email protected] and let me know the book/s you'd like, as well as your mailing address.

Maimonides: Essential Teachings on Jewish Faith and Ethics (an introduction to the thought of Maimonides; a translation of most of the Book of Knowledge and 13 Principles of Faith; and a running commentary.)

Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism (a study of basic themes in the writings of Rambam and Spinoza)