Min haMuvhar

When we talk about “God,” we intuitively think of a powerful, nonphysical entity that created and runs the universe. Classical theologians have posited the Greatest Possible Being (GPB) thesis as the primary mode of understanding God. This article argues that a GPB identifiable as the God of religious tradition will contain responsiveness as one of its attributes rather than complete immutability as the Greeks and other classical theologians have posited.

Halakha has ample mechanisms for adapting in times of crisis. Competent posekim can utilize these mechanisms to develop creative strategies to reduce communal and individual burdens and allow better access to the consolations and joys of ritual.

Modern Orthodox Jews do not recognize Da’as Torah outside the bounds of Halakha. They look to specialists for guidance on purely secular issues. Da’as Torah has been on the wrong side of Jewish history in multiple occasions, failing the Jewish people at critical times, including during the covid 19 pandemic.

In the story “Tehilla,” Agnon’s narrator is standing at the Kotel, contemplating prayer: “I stood at times among the worshipers, and at times among those who wonder.” That’s life for S.Y. Agnon, and that’s life in an Agnon story. Indeed, for people of faith who understand that faith is complex – that’s life.

In 1966, the Nobel Prize for literature was awarded to S. Y. Agnon. This was a major event for the Jewish world at large and for Israel in particular. Agnon was the first Israeli to win a Nobel in any field, and he remains the only Hebrew-language author ever to have received the Nobel Prize in literature.

It is important for men and women together to seek halakhic solutions and build halakhically committed communities with an emphasis on seeking greater partnership between the sexes. This will perpetuate the integrity of a living Torah that continues to infuse and inspire our lives with the sense of the divine.

This essay by Rabbi Benzion Uziel, and translated by Rabbi Daniel Bouskila, is entitled “You Shall Love Truth and Peace.” It originally appeared in Rabbi Uziel's classic work of Jewish thought Hegyonei Uziel (volume 2, pages 33–34). It is one of his most eloquent statements on unity, and beautifully encapsulates his creative blend of classic rabbinic scholarship with responsible leadership.

Rabbi Nathan Lopes Cardozo writes of his spiritual journey. A child of a mixed marriage, raised with a fine general education, he found himself in a spiritual quest to connect with Judaism and its teachings. In the process, he became one of the most articulate voices in our community...a scholar, author, teacher and friend.

We applaud the historic decision of Israel and the United Arab Emirates to establish full diplomatic relations. We pray that other nations will have the courage and the wisdom to follow their example, and bring lasting and genuine peace to the Middle East and beyond.

Parallels between Hassidic rebbes and university professors should encourage us to realize that these two worlds need not always remain completely apart. The yeshiva world has much to gain from the keen insights of academics. Conversely, academics would benefit from utilizing the interpretations of traditional rabbinic commentary.