When tragedy strikes what do we say to God? In Parshat Shemini Aaron’s sons, Nadav and Avihu, die suddenly. Dr. David Frankel, senior lecturer in Bible at the Schechter Institute of Jewish Studies, examines Aaron’s silent response and contrasts it with The Book of Job and the outrage Job expresses when faced with suffering. When is the time for silent submission and when is outraged protest appropriate?
He said, she said did not originate in the modern era, in fact, in 12th century Cairo, Maimonides hears both sides of the argument settles a dispute between a woman teaching at a yeshiva and her disgruntled husband.
Rabbi Dr. Reb Mimi Feigelson, Mashpiah Ruhanit (Spiritual Mentor) and senior lecturer of Rabbinics and Hasidic Thought at the Schechter Rabbinical Seminary, explores Jacob’s identity when he is on his deathbed. Jacob, also known as Israel, articulates his values as he dies and how he wants his descendants, the Children of Israel, to live.
Jacob is blessed with many children but is it too much of a good thing? Using an example of the midrashic technique of notarikon – rearranging or deriving meaning from the individual letters of a word – Tamar Kadari, Senior Lecturer in Midrash, teaches how Joseph’s famous (technicolor dream) coat ended up becoming a source of division in his family.
Does Esau get a bad rap? Through his unique lens of evolutionary psychology, Rabbi Dr. Paul Shrell-Fox, Lecture in Family and Community Studies, explores the different personalities of Esau and Jacob. How much do nature and nurture influence their wildly different personalities?
In this week’s Torah portion, Vayera, it is many years later. Abraham and Sarah live in Hebron, about 40 miles South of Jerusalem, when he is called with the same words “Lech Lecha”, but this time he is told exactly where he is going and why – to the Land of Moriah, the same spot where the Temple and Dome of the Rock would later be built, to sacrifice his son Isaac. The journey that began years earlier for Abraham’s benefit is ominously transformed, and the extra, emphatic word, “Lecha” has a different meaning. Abraham is told to look into himself in order to summon the strength for this final test.
In my book Ideology and Landscape, which is about reinterring Zionist leaders in the homeland, I devoted a chapter to the reburial of Baron Edmond de Rothschild in Ramat Hanadiv. He and his wife Ada (Adelheid) were reinterred there in April 1954 in an imposing public ceremony. An Israeli battleship brought the coffins from Marseille to Haifa, and from there they were transported to the majestic burial estate south of the Carmel.
The Kotel belongs to the entire Jewish people; and “Who is a Jew?” is not an Israeli issue but rather an issue facing Klal Yisrael, the collective Jewish people throughout the world.
Within ancient Hebrew manuscripts, scattered among libraries throughout the world, one can find some surprising treasures, like previously unknown and unpublished pieces of writing. The unusual midrash we will examine here is one of these. It appears in a manuscript that is part of the Firkovich collection, which resides in the Russian National Library in St. Petersburg.
I am officiating at the wedding of a young couple in the near future. In preparing the ketubah [marriage contract], I learned that the groom’s father was born Jewish, but the groom converted at age four, along with his mother. The groom would like his name to appear in the marriage contract as “X the son of the names of his two parents,” since they are all Jewish now; but his father would like it to appear as “X the son of Abraham and Sarah,” since that is how his son was named at his conversion. What is the halakhah in this case?