Our grandparents and parents and their generations left us a powerful legacy of memories, values and ideals. As we draw strength and wisdom from their lives, we face the present and the future with increasing confidence. We can’t go home again, but neither can we ever really leave home.
Our National Scholar, Rabbi Hayyim Angel, published a new Book Review in Tradition (the journal of the Rabbinical Council of America) discussing the interface between religious Bible study and archaeology.
The Jewish Press newspaper has a bi-weekly feature in which a group of rabbis are requested to respond to the editor's questions. One of the respondents is Rabbi Marc D. Angel, and here are his answers to some of the recent questions.
Since the destruction of our ancient Temples in Jerusalem, our spiritual “place” has been found in our synagogues, study halls, in our homes and hearts. Our prayers—our wishes and aspirations—obviously relate to our physical needs. But for us truly to find our own “place” in the scheme of things, our prayers must bring us into relationship with the ultimate Place--the Almighty.
Rabbi Marc D. Angel wrote this short essay many years ago. With the announcement of the new peace plan, the message of this essay becomes ever more relevant. Will the leaders of both sides muster the courage to wage a real peace?
The Torah has a deep tradition for protecting what is now known as the environment. Reading our sources with an eye for environmental sensitivity, we find a wealth of connections and teachings that encourage us to protect our resources, care for our health, prevent unnecessary damage to our neighbors, show concern and respect for other creatures, and avoid unnecessary waste. These teachings can help us find solutions to some of the grave environmental threats that we face today.
During the past several decades, policies on conversion have become highly publicized. Many who favor the lenient position become intimidated, and choose not to oppose the needlessly stringent policies that have gained credence within much of the rabbinic community. A situation of this kind is inimical to the interests of the Torah world.
Orthodoxy has defined itself as a single group having two faces. One is outward-looking, engaging with the outside world in all its complexity, while maintaining fidelity to Orthodox faith and commitments. The other is assertively parochial, defined by those commonly called Hareidim, who are assertively inward-looking, creating all sorts of ideological and behavioral barriers to acculturation.
The rabbinic conferences in Morocco are the only example in modern times of a living halakha that responded to contemporary concerns with a united rabbinic front. These rabbis had confidence in their authority and didn't feel the need to look over their shoulders. Who knows what would have been achieved in Morocco had the conferences continued?