God After Auschwitz, pt 3
30.04.2013
Rabbi Stoller’s presentation on a philosophical perspective of God after Auschwitz, with excer
God After Auschwitz, pt. 2
30.04.2013
Isaac Levendel, a Hidden Child in France during the Holocaust, offers a special presentation at BJBE Adult Education.
Gołda Tencer zaprasza do Centrum Kultury Jidysz (28.09.13)
30.09.2013
Dyrektor Generalna Fundacji Shalom, Gołda Tencer, zaprasza na atrakcje nowego sezonu (2013/2014) Centrum Kultury Jidysz przy ul. Andersa 15 w Warszawie, m.in. lektoraty języka jidysz na trzech poziomach, Żydowski Uniwersytet Otwarty, warsztaty piosenki jidysz i kuchni żydowskiej i zajęcia z teatru żydowskiego
21.02.2014
Rabbi Shmuley Debates Richard Dawkins
02.05.2008
http://www.Shmuley.com to purchase full video.
The 1996 debate at Oxford featuring four eminent participants, including noted biblical scholar Rabbi Shmuley Boteach and evolutionary biologist Richard Dawkins.
The panelists tackle the issue of whether or not God, and by extension, religion, is needed for there to be goodness in the world. Rabbi Boteach boldly asserts that the greatest tragedies of the 20th century were not only removed from religious motivations, but were responsible for more casualties than religious wars in all other times put togethe
JVN Fundraiser w. Elie Wiesel
06.10.2008
On October 5, 2008 This World: The Jewish Values Network (www.JewishValuesNetwork.org) held a fundraiser at the home of Michael and Judy Steinhardt in NY. Prof. Elie Wiesel, winner of the 1986 Nobel Peace Prize, lectured on Forgiveness, followed by a celebration of his 80th birthday.
Will Jews Exist?
26.11.2013
Produced by LNC Productions
http://lncproductions.com/
Welcome your extra soul, and irrigate the thirsty world |
| Welcome your extra soul, and irrigate the thirsty worldPosted: 21 Feb 2014 04:00 AM PST
So teaches Rabbi Marcia Prager, the dean of the ALEPH rabbinic ordination program. (I first shared these teachings here back in 2008.) Our practice of Shabbat restores wholeness to the cosmos. That is onechutzpahdik assertion. That there is brokenness in the world (in all of the worlds) is beyond doubt. But to suggest that we can repair that brokenness through celebrating Shabbat? Holy wow. And yet this is what our mystics teach: that when we enter into Shabbat wholly, we bring healing to God. What does it mean to say that “Shabbat is a transformation inside of God in which we are actors”? Perhaps this: God experiences brokenness and separation, because we, God’s creation, experience brokenness and separation. But on Shabbat, we create wholeness in ourselves — and in so doing, we create wholeness inside God. Another way to frame it is through kabbalistic language: when we observe Shabbat, we enable God’s transcendence (distant, far-off, high-up, infinite, inconceivable) and God’s immanence (embodied, here with us, as near as the beating of our own hearts, relational, accessible) to unite. And that is why when we experience Shabbat — celebrate Shabbat, “make” Shabbat, enter into Shabbat — we open a spigot of blessing to irrigate the thirsty world. Every blessing has the capacity to turn such a spigot, and Shabbat is the blessing of all blessings. Think of all of the sorrow, the distance, the brokenness, the spiritual and emotional thirst in the world. And then recognize that when we open ourselves to Shabbat, and allow Shabbat to work in and through us, we can become channels for the irrigation which would soothe that thirst. It is the active participation of our hearts and souls, experiencing the mitzvah of Shabbat, which unite God far above and God deep within. When that happens, blessing flows.
The Talmud Yerushalmi teaches that Shabbat is equal to all of the other mitzvot put together, and that if just once every Jew in the world truly observed Shabbat together, moshiachwould promptly arrive. The teaching raises some questions: what would it mean for all of us to observe Shabbat at the same time? How do we define “us” in a modern, post-triumphalist paradigm? How do we define “observed Shabbat”? For that matter, what would it mean for moshiach to come? But I understand that piece of Talmudic wisdom in this way: if we truly experience the day of Shabbat, we can experience a taste of the messianic era. Of course, in order for that to happen, we have to make the time to enter into Shabbat. To stop doing and simply be. We have to be willing to let Shabbat change us. We have to be paying attention. Shabbat, and that extra soul, arrive whether or not we notice. But if we can be mindful tonight as sundown falls — how might the windows of our hearts be opened? With the eyes of that new soul, what might we see? |
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| Jewish Top 10s: SNL Moments Shalom Life Welcome to Jewish Top 10s, where we compile lists that highlight the best and the brightest of everything yehudi, from delicious recipes to funniest actors, to most obnoxiousJewish wedding songs. With Seth Meyers and Jimmy Fallon officially taking … See all stories on this topic » |
| Nonfiction and the Art of Poetic Precision: PW Talks With Simon Schama Publishers Weekly A great deal of the most interesting Jewish history now being written makes the case for a culturally elastic Judaism and Jewish life, one which owes a great deal to its surroundingculture. Jewish history turns out not to be an either/or story—as in … See all stories on this topic » |
Kissin offers Jewish composers, Yiddish poets in striking concert departure
Message from Behind the Iron Curtain
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Adar I 20, 5774 · February 20, 2014
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Life Lessons from Parshat Vayakhel By Yehoshua B. Gordon
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Discovering Talmudic Principles By Binyomin Bitton
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How to Study Torah – Vayakhel By Mendel Kaplan
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Torah Interpretations of the Rebbe By Elimelech Silberberg
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