What is the meaning of finding your home? Sometimes it is knowing your story of origin and sometimes it is locating your spiritual roots. Rabbi Dr. Reb Mimi Feigelson, Mashpiah Ruhanit (Spiritual Mentor) and senior lecturer of Rabbinics and Hasidic Thought at the Schechter Rabbinical Seminary, discusses how she first became interested in Hasidic Thought.
Whether it is the yearly rituals of Passover celebrations or the familiarity of Shabbat rituals each week, Jewish observance creates sanctuaries of time. Dr. Ari Ackerman, Dean of the Schechter Institute of Jewish Studies and Senior Lecturer in Jewish Thought, explores Abraham Joshua Heschel’s concept of architecture of time and how ritual helps create holy spheres in our lives. The accompanying article focuses on Heschel and Moses Maimonides’ differing perspectives on ritual sacrifice.
What does a Zionist living in Israel learn from Zionists living in the Jewish Diaspora? Dr. Yossi Turner, associate professor of Jewish Thought and director of the Zionism working group at the Schechter Institute of Jewish Studies, discusses what first led him to pursue the study of Zionism in Israel and in the Diaspora. Does the experience of being a Jewish majority versus being a Jewish minority impact Zionist ideals?
As a Jewish Zionist from the depth of his soul and an ordained rabbi, who is involved in all of the contemporary streams Judaism; as one who made Aliyah from the US 39 years ago; and as scholar who’s been researching and teaching the various facets of Jewish peoplehood and Jewish culture in Israel and the diaspora (past and present) for many years, I have a suggestion to make to Mr. Verdiger. I suggest that when speaking about the needs of Jewish existence, he show more humility, be more respectful of the truth and be wary of basing his world-view on stereotypes.
This week in Parshat Yitro The Ten Commandments are revealed, and with them another lens of viewing God. Dr. Ari Ackerman, Dean of the Schechter Institute of Jewish Studies and Senior Lecturer in Jewish Thought, calls attention to one of the great debates of Jewish Thought between Judah HaLevi and Maimonides. Should we view God through the lens of power as seen in history or through the lens of wisdom as seen in our natural surroundings?
You are warmly invited to an evening hosted by The Schocken Institute and The Jewish Theological Seminary celebrating the publication of:
The Ineffable Name of God: Man.
Analysis of Abraham Joshua Heschel Songs by Alexander Even-Chen
Tuesday, 26 September 2017
Balfour 9, Jerusalem
Israelis celebrate Passover in one of two ways: either by closely sticking to laws of Pesach related to hametz and the Seder, or by hiking in nature and joining family for a relaxed festive meal. This year experience the family Seder meal as a celebration of a new beginning, and find personal meaning in the story of Exodus from Egypt.
We are in the opening weeks of the 2017 fall semester at the Schechter Institute of Jewish Studies. One of the innovative aspects of this year’s academic program is the introduction of a new program on Jewish spirituality. It is composed of three primary elements: Kabbalah and Hassidism; World and New Age spirituality and spiritual education. In the spirit of this exciting new program, I would like to briefly explore one of the most significant Jewish philosophers of the twentieth century, Abraham Joshua Heschel (1907-1972), whose approach to Jewish education places spirituality at its center.
The holiday that falls on the first two days of the Hebrew month of Tishrei has many names. Most famously, it is known as Rosh HaShana, the beginning of the year. Yet it is also called Yom Zikaron Tru’ah – the day of remembering the blast of the shofar, Yom Harat Olam – the day of the world’s beginning, and Yom HaDin, the day of judgment.
Since the establishment of the State of Israel, there has been ongoing debate over the Ministry of Education’s role in shaping the country’s Jewish identity. Successive education ministers formed public committees, launched new programs, promised transoformations. First was Education Minister Zalman Aran’s “Jewish Awareness” program in the 1950s; then the 1994 Shenhar Committee recommendations; Minister Limor Livnat’s “100 Tenets” program which hardly took its first steps before being shelved; then Minister Gideon Sa’ar’s “Jewish Culture and Heritage” program which lasted around five years before Minister Shai Piron decided to revise it. In between, Knesset Education Committee Chairman Rabbi Michael Melchior promoted the ‘Integrated Education Law,” which posited joint educational programs for secular and religious students in semi-private frameworks.