The question is whether we move our synagogues to where God is now dwelling. Will we, the religious, live up to the expectations of the young people in cafes and discussions groups who have preceded us? Will we apologize to them and join in their discussions, creating a real religious experience out of our synagogue service? Or will we, as usual, stay put, fight the truth, and then be put to shame?
—Rabbi Nathan Lopez Cordozo
Songs, Stories and Scholars:
A New Look at Sephardic Culture,
An Extraordinary One-Day Seminar
Hillel at the University of Washington
Sunday, Oct. 19, 2014, 10am-2pm
Mysteries of Judaism, by Rabbi Dr.Israel Drazin
Gefen Publishing House, 2014
Reviewed by Rabbi Marc D. Angel
In this book, Rabbi Dr. Israel Drazin offers a series of essays on a variety of topics. The early chapters of this book emphasize the rabbinic contributions to Judaism’s observance of holy days and festivals. While many think that our observances are based on biblical teachings, Rabbi Drazin makes the case that the Talmudic sages shaped our understanding and experiencing of these days. Especially after the destruction of the Temple in Jerusalem in 70 CE, it was imperative for the rabbis to reinterpret and reframe basic elements in Judaism.
A. Inspiration for Prayer
One of the classic debates in the Talmud concerns the basis for the three daily prayers of Shacharit, Mincha and Arbit. [1] According to Rabbi Yossi the son of Rabbi Chanina, these prayers were instituted by our Patriarchs, whereas according to Rabbi Yehoshua Ben Levi, they were instituted by the Men of the Great Assembly in order to correspond with the daily tamid offerings.
Review by Israel Drazin
Peshat Isn’t so Simple
By Rabbi Hayyim Angel
Kodesh Press, 2014, 311 pages
For over two millennia most Jewish Bible commentators did not explain the Bible’s plain meaning, called “peshat” in Hebrew, but used the biblical verses and events as sources for homiletical lessons. Some exceptions existed, such as the writings of Maimonides, Abraham ibn Ezra, and Rashbam. Unfortunately many people thought that what rabbis told them in sermons was what the Bible actually states. They believed imaginative stories, such as Abraham destroying his father’s idols, are events told in the Torah.
“Excuse me for a moment; I need to take this call,” I said to the rabbis I was meeting with at an important convention for Hareidi professionals dealing with practical halakhic issues and public policy. I had just stopped by the convention to meet some of the rabbis who had taught me and mentored me over the years. I was sitting with my main mentor—a Yeshivishe, Litvishe Rav—and his friend, a close associate of some of the Hareidi rabbinic authorities.
Rabbi Cardozo’s analysis rings true: Most synagogues no longer serve as the hub or heartbeat of Jewish connectivity, especially for young Jews. Many people no longer feel God in the pews, nor do they feel the “big” questions are answered in synagogues. God has left the building.
But correct as Cardozo may be about widespread disenchantment, he makes one overriding assumption that’s seems faulty: He speaks about God as if God is a given—as if every Jew accepts “His” existence. The average American Jew doesn’t talk about God, lacks the vocabulary with which to articulate what or who God is or means, or doubts whether God exists at all. Most Jews I encounter don’t know where God might be found, or even if God is missing.
Within a three-mile radius of my home, there are about 60 Orthodox synagogue options. Sixty. It’s a staggering number—and even more staggering that despite this number, new synagogues and minyanim are being formed on a fairly regular basis. In fact, not that long ago, I and my husband, along with about 20 other families, created a new synagogue in Baltimore: Netivot Shalom.
Why would we feel the need, in such a strong Orthodox community, to “break away” from other synagogues?
If, ten years ago, someone had told me that I would be a member of the board of a religious, rabbinic organization, that I would attend synagogue services every Shabbat, that I would put on tefillin, and that I would even write an article for a religious publication – I would have laughed and explained how severely mistaken that person was: I, the proud member of Hashomer Hatzair, who is secular in every fiber of his body?! Nevertheless, something no less than a revolution took place in my life, and a substantive change in my worldview. Like many revolutions, the change began with something small. But, if I may, I would like to begin at the beginning.
November, 2013
To our members and friends: It is so inspiring to feel the excitement for learning I have encountered wherever I have been teaching. There is a palpable thirst in our community for Torah that combines tradition and contemporary scholarship; an open intellectual-textual approach that simultaneously inspires and elevates. These classes lie at the heart of our goals of the Institute, and we are grateful for the widespread positive response and support we have been receiving. Thank you for being part of our vision, and making this possible.