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How can we mediate between the infinite word of God and our own finite understanding? How do we balance different approaches to biblical study? When teaching Tanakh to undergraduate students at Yeshiva University, I introduce several major issues in methodology early in the semester, and then my students and I continue the dialogue throughout the term and beyond.
To our members and friends,
I have a busy fall semester in my role as National Scholar, as we continue to promote the values of our Institute in communities, schools, and beyond.
On Shabbat, November 3-4, I will be scholar-in-residence at the Young Israel of Oak Park, Michigan, 15140 W 10 Mile Rd. For more information, go to their website, https://www.yiop.org.
I began to search for the factors that made those Sephardic Jews I met so positively different. Was it the warmer Oriental, Islamic mentality? The emphasis on hospitality in contrast to the Western Christian colder tendency to withdraw into privacy? Was it the fact that in the Sephardic world there was no denominational divide, as we had, between Orthodox and Reform?
According to psychoanalytic theory, emotional disconnection can be dangerous. When people deny their innermost negative feelings-- instead of protecting themselves from their impulses, they may be doubly in danger of acting out on them. If powerful feelings are repressed, they may burst out in a less controlled fashion at another time. Although this is a gross oversimplification, it can be understood via a simple metaphor of a boiler that has a safety valve. If the pressure builds up, it can be released in a controlled manner.
Rav Ben-Zion Meir Hai Uziel (1880–1953) was a visionary rabbinic leader, a strong promoter of Jewish unity, and the twentieth century’s most authentic embodiment of the classic Sephardic rabbinic tradition. His leadership was characterized, on the one hand, by a burning desire to abolish divisions between Jews, yet at the same time as promoting Sephardic Judaism.
To our members and friends,
It is a exciting new chapter in my role as National Scholar of the Institute, as I now manage the University Network and Campus Fellowship as well. We currently have 23 Campus Fellows at 20 schools across the United States and Canada, and look forward to growing that number.
Campus Fellows run at least two programs per semester on their campuses, with the goal of promoting our Institute’s vision and enlisting participants in their programs in our University Network.
Sir Herbert Samuel, later Lord Samuel of Mount Carmel and Toxteth, was the first Jewish governor of Palestine since the fall of the Bar Kokhba regime some 1800 years earlier. In many respects, however, it was Nehemiah, rather than Bar Kokhba, who was Samuel’s ancient precursor. Nehemiah, like Samuel, was a senior official in the administration of a major superpower, appointed by its ruler to govern the mixed population of one of its outlying possessions.
One hundred years ago, on November 2, 1917, Arthur Balfour, foreign secretary of Great Britain, issued the Balfour Declaration, announcing that the British Empire supported an end to the Jewish people's 1,800-year exile and its return as a free nation to its homeland - the Land of Israel. "His Majesty's government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavors to facilitate the achievement of this object."
Thirty-five years ago, as an attending physician in an intensive care unit, I pondered the ethical issues involved in the use—and misuse—of increasingly powerful medical technology. Twelve years before that, in 1968, during my internship, there were few end-of-life ethical conundrums: We treated every patient as aggressively as possible—always. Death was the enemy, and we employed every medical intervention to avoid the demise of our patients.