In his book The Prophets (1962), Abraham Joshua Heschel sought to resurrect before us the prophetic experience. In this lesson we will read his commentary on the book of Jeremiah in order to meet the prophet who cries at the destruction of Jerusalem. For him, it was not just a national or religious destruction; he cried out for God's pain.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
Every generation of Jews must see themselves as if they were slaves in Egypt and God took them out with a mighty hand and an outstretched arm. While it may be comforting to think that Egypt is long gone and Pharaohs are a thing of the past, we would be foolish to believe this. The Exodus from Egypt retains such great power in the Jewish imagination because its themes constantly make their presence known in the world and in our lives. These classes will seek to explore its key themes through a close reading of the Biblical narrative and by drawing on midrash and traditional commentators alongside modern thinkers such as Sigmund Freud, Walter Benjamin, and Franz Rosenzweig.
If Purim celebrates a historical moment of salvation and redemption, why don’t we recite Hallel (a sequence of Psalms recited during most holidays) during it? Answering this question requires investigating the very nature of this rather unique holiday itself. In preparation for this year’s celebration of Purim, join Dr. Shana Strauch Schick, R. Joe Wolfson, and Dr. Jon Kelsen for a roundtable conversation about the absence of hallel and the broader meaning of Purim.
In honor of Eid al Banat (women’s celebration on Rosh Hodesh Tevet/Hannukah), we will explore the incredible life and work of Farha Sassoon, an Iraqi philanthropist known for her scholarship and piety.
In this shiur, we will utilize halachic sources together with a teaching of Rabbi Yehuda Leib Alter, the Sefas Emes, to explore the unique nature of the obligation to recite full Hallel on Hanukkah.
In this session, we’ll examine some surprising features of Maimonides‘ masterful Laws of Hanukkah, paying especially close attention to its structure and his description of the miracle which stands at the center of the holiday.
This series considers a few distinct directions in which Avodat Yom ha-Kippurim is re-lived today, through rituals and liturgies: Rituals relating to atonement, specifically Kapparot and Tashlikh. 3 Amitz Koach and other Piyyutim about the Temple service itself. Pleas for atonement that correlate with aspects of the Yom Kippur Temple service, including Selihot and Vidduy.
This series considers a few distinct directions in which Avodat Yom ha-Kippurim is re-lived today, through rituals and liturgies: Rituals relating to atonement, specifically Kapparot and Tashlikh. 3 Amitz Koach and other Piyyutim about the Temple service itself. Pleas for atonement that correlate with aspects of the Yom Kippur Temple service, including Selihot and Vidduy.
This series considers a few distinct directions in which Avodat Yom ha-Kippurim is re-lived today, through rituals and liturgies: Rituals relating to atonement, specifically Kapparot and Tashlikh. 3 Amitz Koach and other Piyyutim about the Temple service itself. Pleas for atonement that correlate with aspects of the Yom Kippur Temple service, including Selihot and Vidduy.
We often think of the liturgy for the Yamim Noraim as static words confined to the pages of the machzor. However, these prayers draw from the rich tapestry of the Tanakh. In the first part of this two-part series, we’ll explore the biblical inspiration that breathes life into Psalm 27, sometimes called “L’David Hashem.” Many have the practice of adding this psalm to their daily prayers during Elul and Tishrei. This psalm-prayer has intriguing intertextual parallels with the passages in Tanakh that describe a city of refuge, a connection that holds rich significance if we read the psalm as a meditation on guilt and responsibility. In part two, we’ll explore the passages from the book of Nehemiah that become climactic phrases used in Selichot, the prayer added during Elul and on Yom Kippur. Understanding the desperation and hope that characterized Nehemiah’s time period yields add meaning to the recitation of these prayers.
We often think of the liturgy for the Yamim Noraim as static words confined to the pages of the machzor. However, these prayers draw from the rich tapestry of the Tanakh. In the first part of this two-part series, we’ll explore the biblical inspiration that breathes life into Psalm 27, sometimes called “L’David Hashem.” Many have the practice of adding this psalm to their daily prayers during Elul and Tishrei. This psalm-prayer has intriguing intertextual parallels with the passages in Tanakh that describe a city of refuge, a connection that holds rich significance if we read the psalm as a meditation on guilt and responsibility. In part two, we’ll explore the passages from the book of Nehemiah that become climactic phrases used in Selichot, the prayer added during Elul and on Yom Kippur. Understanding the desperation and hope that characterized Nehemiah’s time period yields add meaning to the recitation of these prayers.
Yom Kippur is a dramatic day, but that drama is often compounded by additional circumstances. We will learn aggadot and halakhic literature about various Yom Kippurs throughout history, from biblical and rabbinic times, through observance of the fast during a cholera epidemic, and up to the Yom Kippur war.
Yom Kippur is a dramatic day, but that drama is often compounded by additional circumstances. We will learn aggadot and halakhic literature about various Yom Kippurs throughout history, from biblical and rabbinic times, through observance of the fast during a cholera epidemic, and up to the Yom Kippur war.
In this series, we will reflect together on several chapters of Psalms which are associated by their content and tradition with the Yamim Noraim season. For those who would like to follow along independently, sources are available here: https://www.sefaria.org/Psalms.51?lang=bi https://www.sefaria.org/II_Samuel.11?lang=bi https://www.sefaria.org/II_Samuel.12?lang=bi
In this series, we will reflect together on several chapters of Psalms which are associated by their content and tradition with the Yamim Noraim season. For those who would like to follow along independently, sources are available here: https://www.sefaria.org/Psalms.51?lang=bi https://www.sefaria.org/II_Samuel.11?lang=bi https://www.sefaria.org/II_Samuel.12?lang=bi