Podcasts about Shai Held

This episode emerged from a private gathering in The Hague in the fall of 2024 with a small group of people who live in Israel — both Jewish and Palestinian, Jews and Palestinians who continue to share life. We're pleased to invite you now to overhear this particular conversation, with the permission of all involved. It centered around the matter of intergenerational trauma and healing — in a land in which the traumas of two peoples are terribly, inextricably intertwined. Yochi Fischer is a historian. Loaay Wattad is a lecturer, translator, and editor focused on children's and adolescent literature in Arabic and also in Hebrew. It is a gift to experience the friendship between them, as well as the struggle. This, and the passionate interaction with others in the room that follows, holds complexity and nuance and persistent humanity that news from this part of the world rarely conveys. We were brought together by the Van Leer Jerusalem Institute.Looay Wattad is a Palestinian lecturer, researcher, translator, and editor and a Ph.D. candidate in the Department of Sociology and the School of Cultural Studies at Tel Aviv University. He is a member of the Maktoob translators' circle, a group that translates works of literature from Arabic to Hebrew. He is the editor-in-chief of the Hkaya, a web platform centered around children's literature.Yochi Fischer is a historian and the deputy director of the Van Leer Jerusalem Institute, a senior research fellow at the institute, and head of its Sacredness, Religion, and Secularization Cluster. She also leads its Intellectual Journeys program.Her current research focuses largely on religion and secularization — she also does work on memory and history, and the connection between research and creativity.Special thanks to Michael Feigelson, Shai Held, Rebecca Plumbley, and Philip Pieters of the Toussainthuis.Find aFind an excellent transcript of this show, edited by humans, on our show page.Sign yourself and others up for The Pause to be on our mailing list for all things On Being and to receive Krista's monthly Saturday morning newsletter, including a heads-up on new episodes, special offerings, recommendations, and event invitations.

In this continuation of their conversation, Dr. Dru Johnson speaks with Rabbi Dr. Shai Held about the themes explored in his book, Judaism is About Love. The discussion delves into the complexities of love, law, and chosenness within Jewish thought, offering a profound perspective on the relationship between particularity and universalism. Rabbi Held addresses the idea of divine chosenness, emphasizing that God's love for Israel is unique but not exclusive. He critiques modern rejections of chosenness as caricatured and argues for a theology that balances grace with humility. Rabbi Held also explores the tension between loving one's own and extending love universally. He describes Judaism's “particularist universalism,” where love for one's family and community naturally expands to encompass all humanity as bearers of God's image. The conversation turns to the ethics of love, including the challenges of enemy love and the discernment required to navigate complex relationships. Rabbi Held shares deeply personal stories that illustrate the real-life implications of these ideas, demonstrating how love can be both demanding and transformative. Chapters 00:00 Introduction 03:13 The Concept of Divine Love for Israel 08:02 The Obligation to Love Neighbors 13:18 Understanding Love for Enemies 20:16 Navigating Complex Questions of Love 24:38 Reflections on the Book and Its Impact

In this special episode, Dr. Dru Johnson interviews Rabbi Dr. Shai Held, president and dean of the Hadar Institute, about his book, Judaism is About Love. The conversation explores the intricate relationship between love and law in Judaism, offering insights for both Jewish and Christian audiences. Rabbi Held emphasizes that, in Judaism, law is not opposed to love but serves as its manifestation, challenging the common dichotomy in some Christian traditions. He highlights the centrality of love in Jewish rituals and commandments, portraying them as pathways to cultivate love for God and others. Through examples like the Torah's command to love the stranger and the ritual practice of gratitude, Rabbi Held illustrates how Jewish thought integrates love into every aspect of life. The episode also delves into Rabbi Held's methodology, blending traditional Jewish interpretations with modern academic approaches. He discusses his book's aim to present Jewish spirituality in an accessible yet deeply reflective way. For those curious about Hebraic and Jewish thought, this episode provides a compelling perspective on the transformative power of love, the joy of being commanded, and the communal and spiritual dimensions of the Torah's teachings. Chapters 00:00 Introduction to Rabbi Shai Held and His Work 05:18 The Relationship Between Torah and Love 10:06 Methods of Jewish Thought and Love 13:36 Rituals and Their Role in Instilling Love 17:35 The Interplay of Love and Ritual 21:18 Understanding Love in the Context of Divine Love 24:53 Comparing Approaches to Love in Jewish Thought 30:39 The Call to Love in Contemporary Society 36:21 Exploring Jewish Humor and Its Depths 37:19 Influential Works in Biblical Studies 37:46 A Fun Game of Love Songs

Episode: Dru and Shai have a wide-ranging conversation about the use of Jewish sages in theology, gratuitous suffering, Jesus’s interpretation of Torah, and more on love. Shai Held’s work innovatively explores […] The post Shai Held – Judaism is About Love first appeared on OnScript.

Episode: Dru and Shai have a wide-ranging conversation about the use of Jewish sages in theology, gratuitous suffering, Jesus’s interpretation of Torah, and more on love. Shai Held’s work innovatively explores […] The post Shai Held – Judaism is About Love first appeared on OnScript.

As we begin Jewish Book Month, Rabbi Avraham Bronstein is back with another season of conversations with outstanding Jewish authors. This week, Rabbi Dr. Shai Held visits The Hampton Synagogue to discuss his book "Judaism Is About Love."

A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. In Judaism Is about Love: Recovering the Heart of Jewish Life (FSG, 2024), he shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. In Judaism Is about Love: Recovering the Heart of Jewish Life (FSG, 2024), he shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. In Judaism Is about Love: Recovering the Heart of Jewish Life (FSG, 2024), he shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

A dramatic misinterpretation of the Jewish tradition has shaped the history of the West: Christianity is the religion of love, and Judaism the religion of law. In the face of centuries of this widespread misrepresentation, Rabbi Shai Held―one of the most important Jewish thinkers in America today―recovers the heart of the Jewish tradition, offering the radical and moving argument that love belongs as much to Judaism as it does to Christianity. Blending intellectual rigor, a respect for tradition and the practices of a living Judaism, and a commitment to the full equality of all people, Held seeks to reclaim Judaism as it authentically is. In Judaism Is about Love: Recovering the Heart of Jewish Life (FSG, 2024), he shows that love is foundational and constitutive of true Jewish faith, animating the singular Jewish perspective on injustice and protest, grace, family life, responsibilities to our neighbors and even our enemies, and chosenness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/van-leer-institute

Shai Held puts love at the center of Judaism, and explains why it may surprise you.

Rabbi Shai Held joins the Jewish Review of Books Podcast to discuss his new book, "Judaism is About Love." The post Shai Held, Judaism, and Love appeared first on Jewish Review of Books.

In this episode, Dr. Oord engages with the newest book by of Shai Held, President and Dean at the Hadar Institute in New York City.The book is entitled Judaism is About Love: Recovering the Heart of Jewish Life and is now available in print, e-book and audiobook formats.

A common misconception has shaped the history of the West: Christianity is seen as the religion of love, and Judaism as the religion of law. Addressing this misinterpretation, Rabbi Shai Held argues that love is as integral to Judaism as it is to Christianity.  In Judaism Is About Love: Recovering the Heart of Jewish Life (FSG, 2024), Rabbi Held combines intellectual rigor, respect for tradition, and a commitment to equality. He demonstrates that love is foundational to Jewish faith, influencing perspectives on injustice, grace, family life, and responsibilities to others, including neighbors and even enemies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

A common misconception has shaped the history of the West: Christianity is seen as the religion of love, and Judaism as the religion of law. Addressing this misinterpretation, Rabbi Shai Held argues that love is as integral to Judaism as it is to Christianity.  In Judaism Is About Love: Recovering the Heart of Jewish Life (FSG, 2024), Rabbi Held combines intellectual rigor, respect for tradition, and a commitment to equality. He demonstrates that love is foundational to Jewish faith, influencing perspectives on injustice, grace, family life, and responsibilities to others, including neighbors and even enemies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

A common misconception has shaped the history of the West: Christianity is seen as the religion of love, and Judaism as the religion of law. Addressing this misinterpretation, Rabbi Shai Held argues that love is as integral to Judaism as it is to Christianity.  In Judaism Is About Love: Recovering the Heart of Jewish Life (FSG, 2024), Rabbi Held combines intellectual rigor, respect for tradition, and a commitment to equality. He demonstrates that love is foundational to Jewish faith, influencing perspectives on injustice, grace, family life, and responsibilities to others, including neighbors and even enemies. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

This is our unabridged interview with Rabbi Shai Held.“I think part of what it means to live in an honest way with a religious tradition is to live with its ragged edges.”It's not unusual to assume that one of religion's prime functions is to give us answers. But what if some of life's hardest questions weren't meant to be answered, but rather perpetually asked?In this episode, Rabbi Shai Held, author of the book, "Judaism is About Love: Recovering the Heart of Jewish Life,” exemplifies this possibility, engaging the messiness and joy of life with honest grappling. He argues that some Jews have internalized traditional anti-Jewish bias and he seeks to help recover what has been lost. He shows that love and grace are at the center of a good life.Show NotesResources mentioned this episode:Judaism Is About Love by Shai HeldSimilar No Small Endeavor episodes:Amy-Jill Levine: A Jewish Take on JesusJesuitical: How Young Catholics See the WorldMiroslav Volf: A Theology of JoyPete Enns and Jared Byas: The Bible for Normal PeoplePDF of Lee's Interview NotesTranscript for Abridged EpisodeJOIN NSE+ Today! Our subscriber only community with bonus episodes, ad-free listening, and discounts on live showsSubscribe to episodes: Apple | Spotify | Amazon | Google | YouTubeFollow Us: Instagram | Twitter | Facebook | YouTubeFollow Lee: Instagram | TwitterJoin our Email List: nosmallendeavor.comSee Privacy Policy: Privacy PolicyAmazon Affiliate Disclosure: Tokens Media, LLC is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

“I think part of what it means to live in an honest way with a religious tradition is to live with its ragged edges.”It's not unusual to assume that one of religion's prime functions is to give us answers. But what if some of life's hardest questions weren't meant to be answered, but rather perpetually asked?In this episode, Rabbi Shai Held, author of the book, "Judaism is About Love: Recovering the Heart of Jewish Life,” exemplifies this possibility, engaging the messiness and joy of life with honest grappling. He argues that some Jews have internalized traditional anti-Jewish bias and he seeks to help recover what has been lost. He shows that love and grace are at the center of a good life.Show NotesResources mentioned this episode:Judaism Is About Love by Shai HeldSimilar No Small Endeavor episodes:Amy-Jill Levine: A Jewish Take on JesusJesuitical: How Young Catholics See the WorldMiroslav Volf: A Theology of JoyPete Enns and Jared Byas: The Bible for Normal PeoplePDF of Lee's Interview NotesEpisode TranscriptJOIN NSE+ Today! Our subscriber only community with bonus episodes, ad-free listening, and discounts on live showsSubscribe to episodes: Apple | Spotify | Amazon | Google | YouTubeFollow Us: Instagram | Twitter | Facebook | YouTubeFollow Lee: Instagram | TwitterJoin our Email List: nosmallendeavor.comSee Privacy Policy: Privacy PolicyAmazon Affiliate Disclosure: Tokens Media, LLC is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

Shai Held, one of the most influential Jewish thinkers and leaders in America, is president and dean of the Hadar Institute in New York City. Held received the prestigious Covenant Award for excellence in Jewish education, and has been named multiple times to Newsweek's list of the most influential rabbis in America and to the Forward's list of the most prominent Jews in the world. He is the author of Abraham Joshua Heschel: The Call of Transcendence (2013) and The Heart of Torah: Essays on the Weekly Torah Portion (2017). In this conversation, Dan Libenson and Lex Rofeberg welcome him to the show to explore his newest book, entitled Judaism is About Love: Recovering the Heart of Jewish Life.Sign up for ShavuotLIVE, our 24-hour festival of Jewish learning (June 8-9) by heading to bit.ly/shavuot2024! Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

This week on the show, we're Eden Golan's biggest fans.  TikTok phenom and cookbook author Eitan Bernath tells us about the Jewish foods featured in his new series, “Eitan Explores: Mexico City.”  Rabbi Shai Held of the Hadar Institute and the Answers WithHeld podcast delves into his new book, Judaism Is About Love.  And Orthodox clothing designer Rivky Itzkowitz shows off Impact Fashion, her size-inclusive fashion brand offering modest clothing for all.   The Israeli Eurovision winners heard in today's episode are: “A-Ba-Ni-Bi” by Izhar Cohen and the Alphabeta, “Hallelujah” performed by Milk and Honey, “Diva” by Dana International, and “Toy” by Netta Barzilai.  Remember Shavit Romero, the gentile IDF soldier whose story we brought you a few weeks ago? He was just released from the hospital and now his real battle is beginning. If you'd like to support him as he recovers, you can chip in here: https://my.israelgives.org/en/fundme/shavit Learn more about becoming a Tablet Member at tabletm.ag/uomember.  Find out about our upcoming events at tabletmag.com/unorthodoxlive Write to us at unorthodox@tabletmag.com, or leave a voicemail on our listener line: (914) 570-4869.  Unorthodox is produced by Tablet Studios. Check out all of our podcasts at tabletmag.com/podcasts. SPONSORS: Brandeis University offers an online master's certificate in Jewish Professional Leadership, training creative and compassionate Jewish leaders on a flexible schedule. Learn more at brandeis.edu/hornstein. Emanu-El Downtown's Religious School Lab opens this fall in Manhattan for kids in kindergarten through sixth grade, offering a welcoming community, pick-up from local schools, and one-to-one virtual Hebrew instruction. Visit EmanuelDowntown.org for more. On May 21 at 7pm, The 14th Street Y in New York City is hosting a conversation with cast members from the Tony-nominated play Prayer for the French Republic. Cast members including Tony nominee Betsy Aidem will talk about the play's themes of Jewish identity, French culture, and Zionism in times of rising antisemitism. Visit 14streety.org to learn more and get tickets to Broadway at 14Y. 

In this special season finale, R. Shai Held welcomes his two oldest children to model a genuine conversation about God, experiences, belief, and doubt. Lev and Maya share some of the biggest questions on their minds as well as offer sage advice to grown-ups about how to have meaningful and impactful conversations with kids.

What does Judaism mean to you. Shai Held says it's this simple: Love!

Questions surrounding our own mortality are some of the hardest to ask, and certainly some of the hardest to answer. What happens when we die? What does it mean to have a soul? R. Sharon Cohen Anisfeld joins R. Shai Held for a deeply meaningful exploration of these profound questions.

Have questions about what Jews believe? We have the answers – actually, Shai Held does. This week, Steve and the gang speak with the rabbi about the essentials of the Jewish faith in a fun and eye-opening conversation. The post Shai Held | Judaism Is About Love | Steve Brown, Etc. appeared first on Key Life.

Have questions about what Jews believe? We have the answers – actually, Shai Held does. This week, Steve and the gang speak with the rabbi about the essentials of the Jewish faith in a fun and eye-opening conversation. The post Shai Held | Judaism Is About Love | Steve Brown, Etc. appeared first on Key Life. To support this ministry financially, visit: https://www.oneplace.com/donate/1544/29

The holiday of Passover is currently being celebrated by Jewish people around the world in remembrance of their Exodus from Egypt. The lessons to be learned from this holiday are meant for all of us and are crucial to remember now more than ever. Shai Held joins the show.

R. Aviva Richman joins R. Shai Held to discuss one of the most difficult moral and religious questions - why do bad things happen? Where is God when they do? Personal childhood memories of confronting this question lead them to explore how being present might mediate God's presence, to appreciate petitionary prayer in nuanced and sophisticated ways, and to wonder about God's role of holding loss in times of tragedy.

What happens to love in a world of not love? Consider this past Sunday at Temple Emanuel. In the morning Shai Held was in dialogue with Marc Baker about his new book Judaism is About Love. It was a truly inspiring conversation. After their dialogue, I heard many people offer some version of the following statement which, to my mind, is the single greatest compliment any rabbi could ever earn. “Shai Held inspires me to want to be a better human being.” Totally beautiful, and totally well earned. There is only one catch. In their dialogue, there was no mention of October 7; Gaza; the hostages; the war. Their dialogue did not explicitly deal with the mess that is—and raised the question, can we deal with the mess that is, and still be inspiring? After Shai and Marc's dialogue, there was a robust TE contingent at the rededication of the wall at the home of Jeff and Miriam Kosowsky, the wall whose photos of the hostages were blacked out, faces blotted out, names blotted out, and “Free Gaza” written on their wall of hostages. What happens to love in a world of hate? Can love survive? Click here to view Chapter 11 of Shai's new book, Love in the Ruins. Three questions to guide your reading: Shai quotes a rabbinic text that after the destruction of the Temple the Jewish people's best move was to engage in acts of lovingkindness (hesed). What is the role of hesed for you now? (pg. 249) Shai talks about how the 9th of Av was the day of endless pain and destruction. And yet not six days later, on the 15th day of Av, before shiva was over, there was a day of love, renewal, blessing as the maidens of Israel would find their partners. What does this “dizzying transition” (pg. 251) say to us now? Shai quotes Rabbi Joseph Soloveitchik as teaching that when inexplicable suffering befalls us, we don't try to explain it or analyze it or understand the hidden ways of God. Rather, we try to act in helpful ways. (pg. 252-253). What does the Rav's insight teach us now? Can love survive in a world that is the opposite of loving? Can these three moves get us there?

Rabbi Held is a theologian, scholar, and educator. Named as one of the most influential rabbis in America, he is the President, Dean, and Chair in Jewish Thought at the Hadar Institute, which he co-founded in 2006 in New York City. He is the author of several books, including a biography of Abraham Joshua Heschel; and The Heart of the Torah, a collection of essays on the Hebrew Bible. His newest book is entitled Judaism is about love: Recovering the heart of Jewish life. Shai joins the podcast to discuss his family's complex relationship with Jewish tradition, the centrality of love in Judaism, and his advice for people feeling overwhelmed by societal challenges.  What did you think of this episode? Let us know with a rating and a review! Still curious? https://www.templeton.org/news is where you can find the latest stories from our grantees, our staff, and contributing writers from around the world.  Join the conversation on social media: Twitter, Facebook, Instagram, LinkedIn and YouTube.

Universalism or particularism? It's often cited as a debate of one versus the other, but R. Shai Held and R. Jill Jacobs reflect on how both these priorities can actually strengthen the other. They consider texts that speak to how we live out our values as well as how to raise kids who care deeply.

Why did God create the world - and why did God create me within it? R. Yitz Greenberg joins R. Shai Held to ponder these theological questions and consider what it means to have a posture of gratitude and to know that we each have an individual mission or purpose in the world.

What are the three little words that rabbis almost never, ever, say to their congregations. Hold on, because I am about to say them. God loves you. That is the topic of Rabbi Shai Held's new book, "Judaism Is About Love,"` which is also the topic of today's "Martini Judaism" podcast. Wait a second, you are saying. Isn't this supposed to be Martini Judaism -- not Martini Evangelical Christianity? Am I reading the wrong column, or has Jeff Salkin decided to convert? Neither. Let's face it: “God loves you” is not how the world views Judaism. It's not how Jews view Judaism and God either. We have forgotten and abandoned this sublime and comforting idea, and we are the poorer for that amnesia and abandonment.  A conversation with Shai Held, regarding his new book on the topic... Our liturgy proclaims it very clearly – for starters, in the Shabbat evening liturgy: The ahavat olam prayer: "with eternal love You have loved us" – and the sign of that love? The Torah and its laws. In the Avot prayer, we chant that God will bring us redemption for the sake of our ancestors b'ahavah, in love. In the Kiddush, we chant that God gives us Shabbat b'ahavah, with love…. I like to think of Judaism as the story of a romance. Act One: God meets people. That is the patriarchal period. The Jewish people begins when God, for no apparent reason – this is how the mystics put it – God fell in love with Abraham, and with Isaac, and with Jacob. Act Two: God and people date. Abraham, Isaac, Jacob, the matriarchs — all have conversations with God. Act Three: During the sojourn in Egypt, God and people are out of touch. Act Four: God hears the cries of the beloved coming from Egypt. Act Five: God remembers that love. Act Six: God and the Jewish people get married at Sinai (which will happen a few weeks from now, on Shavuot). It is why on Shavuot some communities actually write a ketuba between God and the Jewish people. Act Seven: Then comes the business with the Golden Calf. A big disappointment. A bad day in the marriage. Act Eight: We endure God's perhaps petulant or even passive-aggressive silence. For much of the later parts of the Jewish Bible, God says nothing. Act Nine: We and God re-invent our relationship over and over again. The Temple is destroyed; the Jews rebuild it; the Romans destroy it again; the Jews figure out new ways of demonstrating their love for God. When we study Torah, do you really want to know what is happening? It is as if we have entered into that romance with God. We read every word of Torah, listening to its nuances and wondering aloud and in sacred community about its meaning…. If you've ever been in love, you know exactly what I mean. In the Zohar, the cardinal text of Jewish mysticism, the author imagines the Torah Herself (yes, herself – in the Jewish imagination, the Torah is always feminine). The Torah is a kind of Rapunzel, waiting coquettishly in her tower while her lover tries to find her and rescue her and even ravish her. Our love affair with Torah is perhaps the closest way that we can understand our love affair with God. Where did we lose the idea that Judaism is about love? Our history has bruised us and battered us, and it has forced us to be deaf to our own beautiful traditions. To quote the late chief rabbi of Great Britain, Lord Rabbi Jonathan Sacks: “Once upon a time, we saw ourselves as the people that God loves. “Now, all too many of us define ourselves as the people that the world hates.” Yes, I am painfully aware of what is happening in the world right now -- and especially in this country -- with the frightening rise of antisemitism. But, the idea that we are the people whom the world hates is a pathetic distortion of our faith and our fate. Because, do you know why countless generations of Jews were able to stand up to Jew-hatred? Because no matter what befell them, they had faith in God's love. We still do. Thank you, Shai Held, for bringing that idea back. Learn more about your ad choices. Visit megaphone.fm/adchoices

What do we do when we encounter morally troubling parts of Torah? Dr. Arna Poupko Fisher joins R. Shai Held to try and understand slavery in the Torah's historical context, as well as how we might understand the Torah more broadly as launching us into a more ethical legal trajectory.  Their sage advice on nurturing kids' moral passions and finding our own confidence when faced with difficult questions is relatable for parents, educators, and adults in general.

R. Avi Killip and R. Shai Held continue to explore questions about God, especially thinking about the role of doubt. How can we understand God when we just don't know? And how can we have conversations with kids when we ourselves aren't sure?

In this inaugural episode, R. Avi Killip joins R. Shai Held to explore a very big question - who is God? Their poignant conversation includes personal stories of early wonderings about God as well as particular images from text and tradition that are most resonant and meaningful.

In this new series, “Scripture, Science and Spirituality,” we will explore what it takes to flourish as human beings in the midst of a culture that is increasingly disconnected and despairing. Using the wisdom of the Judeo-Christian scripture as our guide, we will focus on the nature of desire, what actually satisfies our desire, and the practices it takes to thrive as human beings. In this first episode, we dive into a vision for living in balance and connection, as we avoid the ego temptations of mere appearance and the allure of false certitudes and ground our lives in courage, hope, and practices for sustained change and transformation.

In this episode, psychotherapist and author Modya Silver and scholar David Gottlieb explore parshat Noaḥ, seeking wisdom in the story of the Flood, and the conduct of both God and Noah, about how one can develop and maintain equanimity under even the most difficult circumstances. The hosts also discuss what the narrative of the Tower of Babel, and how selfishness and overreach can undermine our ability to rise above events that are inconsequential, whether good or bad. See also: The Heart of Torah: Essays on the Weekly Torah Portion, Vol. 1, by Shai Held. Modya Silver is an author and psychotherapist based in Toronto. David Gottlieb is Director of Jewish Studies at the Spertus Institute for Jewish Learning and Leadership in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this episode, psychotherapist and author Modya Silver and scholar David Gottlieb explore parshat Noaḥ, seeking wisdom in the story of the Flood, and the conduct of both God and Noah, about how one can develop and maintain equanimity under even the most difficult circumstances. The hosts also discuss what the narrative of the Tower of Babel, and how selfishness and overreach can undermine our ability to rise above events that are inconsequential, whether good or bad. See also: The Heart of Torah: Essays on the Weekly Torah Portion, Vol. 1, by Shai Held. Modya Silver is an author and psychotherapist based in Toronto. David Gottlieb is Director of Jewish Studies at the Spertus Institute for Jewish Learning and Leadership in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In this episode, psychotherapist and author Modya Silver and scholar David Gottlieb explore parshat Noaḥ, seeking wisdom in the story of the Flood, and the conduct of both God and Noah, about how one can develop and maintain equanimity under even the most difficult circumstances. The hosts also discuss what the narrative of the Tower of Babel, and how selfishness and overreach can undermine our ability to rise above events that are inconsequential, whether good or bad. See also: The Heart of Torah: Essays on the Weekly Torah Portion, Vol. 1, by Shai Held. Modya Silver is an author and psychotherapist based in Toronto. David Gottlieb is Director of Jewish Studies at the Spertus Institute for Jewish Learning and Leadership in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, psychotherapist and author Modya Silver and scholar David Gottlieb explore parshat Noaḥ, seeking wisdom in the story of the Flood, and the conduct of both God and Noah, about how one can develop and maintain equanimity under even the most difficult circumstances. The hosts also discuss what the narrative of the Tower of Babel, and how selfishness and overreach can undermine our ability to rise above events that are inconsequential, whether good or bad. See also: The Heart of Torah: Essays on the Weekly Torah Portion, Vol. 1, by Shai Held. Modya Silver is an author and psychotherapist based in Toronto. David Gottlieb is Director of Jewish Studies at the Spertus Institute for Jewish Learning and Leadership in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

In several passages in the book of Jeremiah, the prophet seems to cry over the bitter suffering of his people; accordingly, Jeremiah has sometimes been referred to as "the weeping prophet." But there is another, very different way to read these passages, according to which it is God, and not Jeremiah, who is crying. In this lecture, Rabbi Shai Held explores the arguments for seeing the God of Jeremiah as "the weeping God," probing the theological implications of this startlingly anthropomorphic image. This lecture was originally delivered at Hadar's Summer Learning Retreat in June 2022.

This week continues our journey through the weekday Amidah with the middle blessings on “in-gathering” and “justice.” It's a full bingo board- multiple translations, scrambling to find intertext, mentions of Shai Held and musical theater, and of course, exploring what these blessings might mean for each of us. What is home to you? Be sure to check out this week's Transcript And show notes And follow us on facebook and instagram @thelight.lab Support our show! Become a member here or give a tax-deductible donation here, and please rate, subscribe, and share around.

Rabbi Shai Held conducts a close reading of Psalm 139. He looks at the original Hebrew and multiple translations, arguing that the literary ambiguity showcases the psalmist's relationship with God. This lecture was originally recorded in Summer 2020.

Rabbi Shai Held and Shira Hecht-Koller take a deep dive into Psalm 104. Rabbi Shai Held explores the psalm line by line while Shira Hecht-Koller considers the perspective of a psalmist and what would inspire them to compose this type of poem.

Rabbi Shai Held and Shira Hecht-Koller take a deep dive into Psalm 104. Rabbi Shai Held explores the psalm line by line while Shira Hecht-Koller considers the perspective of a psalmist and what would inspire them to compose this type of poem.

We live in a time of unprecedented climate emergency: greenhouse gas emissions are causing vast and irreversible changes to the the Earth's climate. How should religious people respond to the crisis? Rabbi Shai Held takes a theological approach and response to the climate crisis, considering how the Bible describes God's relationship with the Earth and the challenges humans face when they forget the divine role in creation. This lecture was originally delivered as a part of the Big Bold Jewish Climate Fest in January 2021.

We live in a time of unprecedented climate emergency: greenhouse gas emissions are causing vast and irreversible changes to the the Earth's climate. How should religious people respond to the crisis? Rabbi Shai Held takes a theological approach and response to the climate crisis, considering how the Bible describes God's relationship with the Earth and the challenges humans face when they forget the divine role in creation. This lecture was originally delivered as a part of the Big Bold Jewish Climate Fest in January 2021.

Rabbi Shai Held discusses the the death of Aaron's sons Nadab and Abihu, who brought “strange fire” to the Lord and died for their pains. In discussion with Simon Eder, they chart possible parallels with this tragic and enigmatic episode. Rabbi Shai Held–theologian, scholar, and educator–is President and Dean at Hadar. He has taught both theology and Halakhah at the Jewish Theological Seminary and also served as Director of Education at Harvard Hillel. A 2011 recipient of the prestigious Covenant Award for excellence in Jewish education, Rabbi Held has been named multiple times to Newsweek's list of the 50 most influential rabbis in America. He holds a doctorate in religion from Harvard; his main academic interests are in modern Jewish and Christian thought, in biblical theology, and in the history of Zionism. Rabbi Held's first book, Abraham Joshua Heschel: The Call of Transcendence, was published by Indiana University Press in 2013; The Heart of Torah, a collection of essays on the Torah in two volumes, was published by JPS in 2017.

“God said, 'let us make human beings in our image'” (Genesis 1:26). Who is God speaking to and what does it mean to be made in God's image? Rabbi Shai Held dives into the midrash on this text, offering rabbinic explanations to these questions and unearthing the theological and ethical questions that come up along the way. This lecture was originally delivered as part of Hadar's Summer Learning Retreat in June 2021.

“God said, 'let us make human beings in our image'” (Genesis 1:26). Who is God speaking to and what does it mean to be made in God's image? Rabbi Shai Held dives into the midrash on this text, offering rabbinic explanations to these questions and unearthing the theological and ethical questions that come up along the way. This lecture was originally delivered as part of Hadar's Summer Learning Retreat in June 2021.

Dr. Oord shares some thoughts on "love" from Shai Held's book in progress, titled, "Love in Judaism."

Some people see Shir HaShirim, the Song of Songs, as an allegory for the love between God and Israel. Some see it simply as a love poem. But what if it's both?! R. Shai Held takes us through intertextual references in Shir HaShirim and the history of ancient perfume to try to convince us that maybe Shir HaShirim can be both an allegory and literal text at the same time. This lecture was originally delivered as part of Hadar's Summer Learning Retreat in June 2021.

Some people see Shir HaShirim, the Song of Songs, as an allegory for the love between God and Israel. Some see it simply as a love poem. But what if it's both?! R. Shai Held takes us through intertextual references in Shir HaShirim and the history of ancient perfume to try to convince us that maybe Shir HaShirim can be both an allegory and literal text at the same time. This lecture was originally delivered as part of Hadar's Summer Learning Retreat in June 2021.

Welcome to More Christ, where we seek to bring some of the world's most interesting and insightful guests to discuss life's central and abiding questions. In this sixty fourth episode in a series of discussions, I'm joined by Rabbi Shai Held. In 2013, Indiana University Press published Held's first book, Abraham Joshua Heschel: The Call of Transcendence, a study of the major themes of the theologian's thought, particularly the movement from reflexive concern, where man thinks of his own needs and those of his family and community, to transitive concern, where he rises above the self to view the needs of the world from the broader perspective of God rather than his from his own ego.

Join a live recording of Madlik disruptive Torah on Clubhouse with Geoffrey Stern, Rabbi Adam Mintz and Rabbi Avraham Bronstein  as we use the book of Kohelet to explore the fundamental difference between the Torah given at Sinai and the Wisdom literature we share with our ancient Near Eastern neighbors. We explore the difference between linear and cyclical time and we wonder why we need a healthy dose of common sense, living in the moment and even cynicism after the Jewish New Year. Sefaria Source Sheet: www.sefaria.org/sheets/348859  Transcript: Geoffrey Stern  00:00 So welcome to Madlik disruptive Torah every week at four o'clock on clubhouse eastern time, we have a half an hour discussion of the Parsha. And by disruptive we mean we look at things maybe from a slightly different angle and hopefully help our participants look at it slightly differently as well. And this week is no exception. So Rabbi Adam challenged me last week to talk about Kohelet Ecclesiastes and that is what we're going to do. And we're going to start with the first verse because in that first verse is so much of what is to follow, and it raises so many questions about authorship and about the  sense of the message. So this is how it begins The words of Kohelet, Son of David king in Jerusalem. utter futility, said Kohelet, utter futility, all is futile." And of course, the Hebrew is "haval havalim" And that translation of utter futility, or "vanity all is vanity" is from the King James Bible, and probably we've all absorbed it. So the question that really comes up is Who was this guy? Kohelet? Was it a real person? Or is it a nom de plume for the writer? And then of course, the other question is, what does it mean that all of life is vanity? So why don't I start right there and open up to the discussion of what are you guys thoughts on who is Kohelet what is Kohelet? Avraham? Why don't you store   Avraham Bronstein  01:45 The words after Kohelt are "Ben David Melech Yerushalyim". So whoever Kohelet is, he's the son of David king in Jerusalem. That kind of narrows it down. That's why the tradition is that the author King Solomon.   Geoffrey Stern  02:00 So I think you're absolutely right. Of course, we're all called B'nai Yisrael And Yisrael is not my actual father. So that's not totally true, in terms of necessarily making it Shlomo. And then I mentioned a second ago that we all read "Vanity of Vanities", and that comes from the King James Bible. And I hardly doubt that King James translated the Bible. But what he did was he financed a group of people to translate the Bible. So all of a sudden, we have a lot of complication, when it says, somebody wrote a book, did he actually write it? Or did he support it? And when it says, We are a child, does it mean a follower? Does it mean an actual child? Rabbi, Adam, where do you come in on this?   Adam Mintz  02:50 So there are a couple things. First of all, I want to bring everyone's attention, there's an amazing English translation of the Bible, written by a professor from Berkeley by the name of Robert Alter, and generally he's good, and his introductions to Kohelet is especially good. The first thing he says is what Geoffrey says. And that is Kohelet Ben David doesn't mean that he's the son of David doesn't have to be Solomon. And it means that he came from the Davidic family. Now, that's one thing. So we could be many generations later. And the scholars all think it was later. The other thing is, and I think this is interesting to consider when you write a book, and there's some kind of competition, whether or not your book is going to be included in the Bible. You very often want to give yourself some credibility. It might be to give yourself some credibility. You say, I'm William Shakespeare, I wrote this play. Like it was 500 years ago. I don't know if William Shakespeare wrote it, or William Shakespeare didn't write. But if I say that I'm William Shakespeare, then I give myself credibility. So it is possible that the author of go hell it is not indeed the son of David or a descendant of David. But he knew that if he wanted to get his book into the Bible, he needed to call himself a son of David. That's a little cynical, but I think it's something to consider.   Geoffrey Stern  04:31 Well, it gets but it does get even better because it's not as though he said my name is Shlomo. Like he did for the Song of Songs that he said Shir HaShirim asher l'Shlomo" he took on a Nom de plume, and he engendered this whole conversation that we're talking about him so it is kind of fun that way.   Adam Mintz  04:55 Not only a name that we've never heard before, but the structure Kohelet is a very funny structure. That's not the way you say it. If the word Kohelet means the one who gathers people, there's a way to say that in Hebrew "make'el" "he gathers people"  Kohelet is a very strange form of the term to gather people. So Geoffrey, it's almost as if he chose a name for himself, a Nom de plume and it's not even real, meaning that he just chose a name for himself. So I think that's interesting. "vanities of vanities" of course, the King James made that famous. Alter points out and this has been pointed out by many, many people, the word has really means breath. And "hevel havalim hakol hevel" really means that everything is no more than breath. The same way when you breathe in the cold, and you can see your breath, but it's really nothing. That's what life is have, "hevel havalim amar Kohelet" All life is like that. It's like the breath that looks like it's something but it's really nothing.   Geoffrey Stern  06:19 So we don't have a dearth of material today, that's for sure. So the word that he took forgetting about who he was, as you point out, Kohelet means to gather. It's one who assembles and even in the translation into Latin Ecclesiastes, which literally means someone who gathers an ecclesiastical court is a gathering. It's an assembling an audience. It can also mean gathering ideas, gathering truth, and different opinions. If you look at Kings 1, here it says, "Oz yikahal Shlomo", that Solomon convoked, the elders of Israel, and this is when he read, dedicated or he dedicated the temple on Sukkot time, those of us and I said this in the pre party, who remember the episode two times ago about the revolution of the Aleph Beit, we know that in the time of Sukkot, was this "VaYakel" this commandment to publicly read the book of the Torah. So I will almost venture to say my pet name for Kohelet is Mr. Sukkot, in a sense, because what he's doing is he's bringing the themes together, that we've kind of been discussing for a while, and we're going to get into how deep that is this idea of this short breath, I absolutely love Alter says it. Also, Rabbi Sacks, talks about it. And he says, everything to do with life in Judaism refers to a breath. So there's a "Neshama", which comes from the word "Linshom" to breathe. There's Nefesh. there's Ruach, which is wind. And what he says "hevel" is, is a very short breath. It's a very superficial breath. It's that breath of the fleeting breath. And what he is saying is that the sense that we're going to get from the book that follows is the fleetingness of life. But it comes at a moment where maybe that's it's all we have. And so I think all of these kind of themes come together. And if we think about Sukkot, there are so many words that have to do with in gathering. It just occurred to me You know, they always say the Eskimos have so many words for snow. Here we have Ketzir, the "hag Hakazir or the Hag Ha'assaf" these are the gathering of the crops. We have the lulav in the Etrog and the Arba minim (four species) that have to be bound together. We have the very word for moed, which is a holiday, but as "Ohel Moed" It's a tent of meeting. It's a time to come all together. So all of these concepts of binding of coming together of gathering of welcoming other thoughts all come to the fore at this moment, and that's why I say that maybe Kohelet is Mr. Sukkak.   Adam Mintz  09:41 Great. I love it. Now the question is, why is that so? Why is Sukkot the holiday of gathering?   Geoffrey Stern  09:51 so I'm going to call on Avraham before he leaves because he started talking about something that I really want to get into. He talked about the difference between cyclical time and linear time. And that short little breath. That was momentary time, where does that fit in Avraham?   Avraham Bronstein  10:12 So before I say anything I want to riff on what you were saying a second ago, that connection between Hakel and Kohelet that was great. Because if you continue in Devarim, right, what we read a few weeks ago where the mitzvah of Hakel is first kind of spoken about. The whole point is, everyone has to be there to hear the Torah being read. . "Lman yishmau ve lilmadu l'yira et hashem Elokehchem" the point ultimately, to arrive at "yira" reverence of God, which is actually the point of the entire book of Kohelet when it comes down to the very end after everything is said and done. "sof Davar HaKol Nishma" The point of Hakel is to arrive at Yira, the point of Kohelt is to arrive at the same place... a connection I never ever saw before or thought about before, but I think now is actually very compelling. So first, thank you.   Geoffrey Stern  11:09 You're welcome.   Avraham Bronstein  11:11 That's great. The second thing is to address what you just asked, maybe we can unpack this a little bit more based on what you said. But the overall sense of what Kohelet is trying to say in the first several verses, and then you get back to it again, is that everything always stays the same that people try to do things that people build things and they accumulate things that they expend effort, and they do all these different things. But ultimately, everything kind of repeats itself everything, the same generation comes generation goes nothing really changes it and to a degree. You know, you're reading this at the end of the year, when one agricultural season is ending and the next one is starting at the same time, the ingathering festival. So last year's harvest is coming in. But the farmers are all getting ready to plant next year's crop. They're already praying for rain for next year's crop. So again, your sense of time moving in a circle where you've arrived at the end but even while you're ending you're beginning again and your in the same place you were a year ago.   Geoffrey Stern  12:22 There is this sense of do Rosh Hashannah and do Yom Kippur and then "repeat". And the thing that really struck me in reading some of the thoughts of Rabbi Sacks is he also discusses the difference between happiness and joy between Osher and Simcha and he makes the difference, that Simcha like that short breath is absolutely momentary, and Osher we talk about Ashray Yoshvey vetecha... all throughout Psalms and other writings we're trying to look for a life well lived. And what he points out and again it kind of touches upon their sense of cyclical or lineal is that we land at this moment between the end of the last year and the beginning of the new and of course, for a farmer that comes where you're pulling the crops and I'm not a farmer, but I know the second you pull in the crops The next thing you do is start preparing the land for the next crop. And it's this sense of simcha is what we call it zeman simchataynu. He says that the simcha that we feel, the absolute joy, unadulterated joy that we feel is of the moment...  is that short breath, if we read the rest of Kohelet we're gonna see a sense of eat, drink and be merry type type of Simcha. It's something that's very special and distinct from that kind of linear progression of slow growth over time over maybe a lifetime that we are so accustomed to. We've binged on Judaism for the last two, three weeks, maybe even a month and a half. And this is a very special time that I think Jewish tradition kind of understood that somehow Kohelet, which is from the Wisdom literature, and we're going to get into that in a second, was able to grasp and able to convey more than traditional types of linear Torah texts that have a beginning in Eden and an end in Redemption might have is that the kind of area that you're going to be talking about a little bit. Rabbi Avraham?   14:59 A little bit. Yeah, kind of you're doing the same thing over and over again. But what are you doing a little bit differently this year as opposed to last year?   Geoffrey Stern  15:08 Interesting, I would, I would say that the argument of Kohelet is "not so different". His argument is very humbling from the perspective of someone who believes that the life of us as an individual, and life of us as a people, is a long project is a struggle has a beginning, a middle and an end, and a slow evolution, and investment. I think much of what Kohelet is about and we're not going to be able to read the book today. But stay tuned, go to synagogue and listen to it. It's literally almost a rebellion against that, or at least an alternative side of the coin, in terms of "you know what, it's just a moment and when things are good, take the good and when things are bad look forward to when the sun will shine again." What do you think, Adam?   Adam Mintz  16:06 So I wonder about a slightly different point. And that is what do you make about Kohelet come coming a week after Yom Kippur. When we take life so seriously, "mi Yichiye, Mi Yamut" who will live and who will die, who by fire, who by water, everything is very serious. And all of a sudden comes King Solomon or whoever it is; Kohelet and says haveil havalim hakol hevel. That everything is Vanity of vanities or breath or whatever the word may be. What do you make of that reading kohelet right after Yom Kippur?   Geoffrey Stern  16:51 I think that no one can say it's unintentional. That's the one thing I think I can safely say. But I do believe the intention is rather strong. And I do believe that your question is a wonderful segue into what I'd like to spend the rest or at least a large portion of the discussion discussing, which is that co Kohelet comes from Wisdom Literature. We all know that King Solomon was not referred to as a Torah scholar. He was referred to as a wise man. And that is not simply an adjective or a description. It is a trigger. In the Ancient Near East, there is much literature that is called Wisdom Literature. And those of you who know Shai Held he's a Rosh Hayeshiva at Hadar. Well, I took a course from his father at Columbia, and his name was Moshe Held, and he was an expert in Ugaritic and Akkadian and he explained what the difference is between wisdom literature and Torah, and you will listen to these three rules, and it will make you listen and read differently. When you study Kohelet, when you study Ecclesiastes, or Proverbs, or even the Song of Songs or Job. Number one, it's only about the individual, nothing to do with a nation, it's about a single person. Number two, it's unhistorical. There's no nationalism, the name of Israel is never mentioned, the only difference and I underline only, between the wisdom literature of our neighbors, the Sumerians, the Mesopotamians, and the Egyptians and us is that when they cry out to god, they might cry out to three gods, we cry out to one ... it's monotheism. But otherwise, you couldn't find something more stark, then wisdom literature as something that was shared by every nation and society in our neighborhood. It's practical, and Professor Held ends by saying that anybody, anybody who studies a book like Kohelet or Ecclesiastes and doesn't understand this difference is operating with a false eyeglass. And, unfortunately, we tend to break down that barrier and homogenize Wisdom Literature with Torah. But as you all know Torah talks about the people of Israel Torah talks about history in terms of Egypt in terms of Sinai, none of those terms would ever find themselves in wisdom literature and the real key is when we say Eitz Hayim hi L'machazikim ba"; "that it is a tree of life to those hold on to it" that comes from Proverbs. And we have homogenized that I would say kidnapped it. And we talking about Torah. But it's not about Torah. It's about Wisdom. When we read Proverbs, and we say "listen to the "Torat Imecha" listen to the Torah of your mother. It doesn't mean Torah, it means the wisdom of your mother. So Held and other scholars need us to understand. And this really relates to the question that you asked Rabbi Adam, about why are we reading this book, it's not only reading this book, it's reading a book from a totally different tradition than the Torah tradition. And it is included in our, in our canon, we call it TaNaKh, Torah, Nevi'im veKetuvim. Ketuvim is the written books of Wisdom Literature. So they're probably accepted as different as they are because they were written in Hebrew, and they were part of our culture. But it's a stark difference. And I think I'd love to hear your comments on this. But I think what it does is it raises the stakes in your question. It's not simply Why did we pick one of the 24 books to read on Sukkot when we had other choices? It's why did we pick one of the most representative books of the common wisdom, the common practical guidelines? And yes, the cynical and I would say fatalistic viewpoint that was shared by all humanity to read after such a Jewish month?   Adam Mintz  21:52 So I just want to I want to strengthen your question. There's a rabbinic teaching in something called Masechet Sofrim that was written around the year 800. And it says that on Shabbat Hol HaMoed Pesach we read Shir HaShirim (the Song of Songs) because Shir Hashirim is about a love story. It's about spring time, it's perfect for Pesach. That we read the book of Ruth on Shavuot, because it's about acceptance of mitzvot. It's about conversion, whatever that means. And it's perfect for Shavuot.  We read Esther on Purim, we read a Eicha (Lamentations) on Tisha B'Av. What's amazing about that teaching in Masechet Sofrim is it does not mention that we read Kohelet on Sukkot. That seems to be a later tradition. That was not part of the original tradition. And it might be that there's something in that Geoffrey, it was it was more communal, the community felt after the heaviness of Rosh HaShannah and Yom Kippur that we needed a book like Kohelet.   Geoffrey Stern  23:10 I think so. I'd like to just for the purposes of sharing my discovery that goes back 40 years about Near Eastern Wisdom Literature, to read some parallel texts. So in Ecclesiastes 1: 2 we read "Hevel Havalim, which now we know is a short breath, a short breath, otter futility, utter futility what real value is there for a man in all the gains he makes beneath the sun, one generation goes another comes, but the earth remains the same forever." Here's from The Epic of Gilgamesh, "Who my friend can scale Heaven, only the gods live forever under the sun. As for mankind numbered are their days, whatever they achieve is but the wind, even here though art afraid of death." There are stories about and parallels to this concept of riches that comes up, or even scholarly pursuits. Gilgamesh goes on, "do we build a house forever? Do we seal contracts forever? Do brothers divide shares forever, does hatred persist forever in the land. Since the days of yore, there has been no permanence, the resting of the dead how alike are they? Do they not compose a picture of death, the commoner and the noble?" These themes about the difference between us is less than what we have in common the Pauper in the king both end up in the same place, that riches won't give you anything. These are themes that are shared by all of humanity, and didn't change as a result of the revolution of the Jewish people. And if anything, if anybody knows anything, I believe in the in the past six months of Madlik, I believe that there is much that's unique about Judaism and we contributed so much. But we get to this moment. And we say, you know, it's all said and done, we've changed the way we celebrate the New Year. The other nations they make their earthly King into their ruler, we make God into our ruler we change the way we read our texts, other traditions hide it in a holy of holies. And let only the priestly caste read it. We democratize it, all of the changes that we've discussed, all of the revolutions that were led by the Hebrew project, when it's all said and done in Yom Kippur and Rosh Hashannah are all over. I think what we do is we make a an amazing stop. And we say, but at the end of the day, we're still human. At the end of the day, all we have is that short breath. And I think that, too, is an amazingly humbling, but also liberating concept. And maybe that's where the simcha comes in.   Adam Mintz  26:30 I think that's great. I think that that's really a nice, you know, a nice explanation, kind of for the evolution of Kohelet as almost a continuation of Yom Kippur. It's interesting that right after Kohelet that we have Simchat Torah which is really a celebration of the whole process, right? It's a celebration of the whole month, and that you can't have the celebration without having both Yom Kippur. And Kohelet. They're both part of the celebration, one without the other isn't good enough.   Geoffrey Stern  27:09 I mean, I totally agree. And it also makes us look a little bit differently at Yom Kippur and Rosh Hashannah, which actually are not really in history, either. They're really about us, as a universal people (humankind). If you think about the themes that I described before that are unique to the wisdom literature and the wisdom world. It's kind of interesting. Now when you look back, that you can see that Rosh Hashannah is actually a very universal holiday, we celebrate the birth of the world, or some say the birth of man. We we discuss who rules us and who doesn't. And then on Sukkot, even though there's an attempt to tie it into the exodus from Egypt, and it's not a great attempt, you know, everybody argues and says, Did they really the Jews really live in thatched roof structures? Or did they live in actual tents. But the point is, that there's this temptation to try to bring so called back into the other Regalim, the other pilgrimage, holidays, and make it kind of historic, but on the other hand, it's in nature, it's out of the house. I mean, you have to believe even in the days of the temple, they moved out of the temple and went into this sukkah. It literally takes what makes us human. And it brings us outside and I have to say that one idea, one thought that I had you mentioned Simchat Torah. You know, I said a second ago that in wisdom literature, when you say to "torah", you don't mean the Torah that was revealed or given at Sinai. When you say "torat immecha", you mean the wisdom of your parents, of your elders, have prior generations of lives already lived? And I wonder whether we have the license to celebrate one or the other or both torot... meaning to say this this confluence of finishing the yearly public reading of the Torah which is an amazing democratizing event. But there's also simchat torah, Simcha as described by by Rabbi Sacks which is this momentary, just take life by the coattails and laugh when you can and cry when you have to. And that torah that wisdom the simchat torah.... I really just thought about it kind of this morning when I was thinking about simchat torah.  Do we have that license? Do you give me that license? Adam,   Adam Mintz  27:10 I give you that license. I love it.   Geoffrey Stern  30:09 So it's, it's, it's really an amazing book and amazing tradition and we Jews, who always talk about how distinctive we are and how different we are ... on the culmination.... And I think you really can refer to Sukkot as a combination as a climax. And the climax of the climax again, is shmini atzeret, which again, the word ottzer means to gather in to retain, to keep everybody around. But the climax at the end of the day is when all is said and done. And now I'm gonna sound like I wrote wisdom. Sof davar Hakol nishma... what do we have, we all have the same sun and sky over us, we have the same end. It's such a universal message. And it's such an unvarnished message because if you read the wisdom literature, whether it's Jewish or Sumerian, or Mesopotamian, it doesn't pull any punches ever. You know, we can beg for our lives and for rain on Yom Kippur. And Rosh Hashannah. But when you read the wisdom literature, it makes it very clear, you can beg all you want, but the God or the gods, they act using their own logic, and all we have is just what we can grasp in a breath.   Adam Mintz  31:40 I think that's great. I think that there are so many different pieces here. I think that that's great. You know, so many Roh hashannah and Yom Kippur piece. The idea of the breath, I think Rabbi Sacks really captures so much by talking about the fact that hevel means a breath, I think that's great.   Geoffrey Stern  32:00 So I couldn't finish without going to one of my favorite folk songs of the 60s, which is Pete Seeger's Turn, turn, turn. And it probably is the first, maybe only time that a writer literally took the words of Scripture, and turned them into a hit song, and turn turn turn really just captures both in the title. And also in the lyrics. You know what we're talking about, that when all is said and done, it's just a cycle in a sense. And all we have is the ability to go one step at a time, go forward, there's a time for love. There's a time for hate. There's a time for peace. And what he added was, "I hope it's not too late". And what what I was surprised to find out is that first of all why he wrote this song, his agent told him Pete, cut out the revolutionary songs, no one wants to hear any more about changing the world. And for some reason he had in his notebook, the words of Kohelet. And he submitted them, and in his mind, Kohelet was a guy with a long beard and sandals, who was definitely a rebel rouser. But the agent said, It's from Scripture. Finally, you gave me something that I want. And a few years ago, Pete gave 45% of the royalties from the song to the Israeli Committee Against House Demolitions. So he made a political statement. He kept 50%. And then he said, 5%, he added on because he added, "I hope it's not too late". So those were his own words. But this story gave me simcha when I read it, and it showed us how we have to take the words that we study and that we read, make them our own dance to them, clap to them. And I just want to wish everybody an amazing Simchat Torah, whatever torah you're celebrating, and that we should all savor the moment and be able to savor those small little breaths that we make. And I have to say, Rabbi, it's been a wonderful few months I reading the Torah  with you. And one of the things that I will be celebrating is our partnership here every Friday, thank you so much.   Adam Mintz  34:47 You know, what more can we say next Friday. We get together to study Bereshit. That's an amazing thing. Rabbi Avraham talked about cyclical time and linear time. What an amazing thing that we go back to the beginning isn't it?   Geoffrey Stern  35:02 We start all over Turn, turn, turn.   Adam Mintz  35:08 Shabbat shalom. We are going to post this as a podcast. And I used to end every podcast with some music so you guessed it. This week, I will add a recording of Pete Seager singing, turn, turn, turn. And let's hope it's not too late. Shabbat Shalom and Hag Samayach.

Dr. Oord shares about Abraham Joshua Heschel and Shai Held, two Jewish open theologians.

Shai Held, Rabbi, President, Dean, and Chair in Jewish Thought at Hadar Institute in New York City and author of Abraham Joshua Heschel: The Call of Transcendence joins Rabbi Jessica Minnen and Raviv to talk through Parshat Pinchas, a fairly complicated portion. We'll come to understand how to interpret problematic texts in Torah, the connection between idolatry and our bodies, and Abraham Joshua Heschel's take on it all. 

En este nuevo episodio entrevistamos al rabino Shai Held, uno de los fundadores de Machon Hadar en Nueva York, un centro que busca unir la vivencia judia tradiconal, el apego a la halaja juntamente con el igualitarismo y un estudio critico e intelectualmente desafiante de las fuentes clasicas. Debatimos sobre su amor al Tanaj, heredado de su padre, un biblista secular, su propia busqueda religiosa, sus inspiraciones en Soloveitchik y Heschel, el amor en las fuentes judias, la moralidad y la Ley divina y muchas otros temas. NUEVOS CURSOS VIRTUALES DE PI ELEF: https://pielef.com 1) Introducción a la Historia Judía I: “La época Bíblica”: En este primer curso abordaremos el período bíblico: desde Abraham (1800 a.e.c aprox) hasta la destrucción del Primer Templo de Jerusalén (586 a.e.c.). A lo largo de siete clases veremos el desarrollo primigenio de este pueblo desde la época de los patriarcas, pasando por la esclavitud en Egipto para luego ver la conquista de la Tierra de Israel y el inicio y el ocaso de los reinos de Israel: https://pielef.com/curso-de-historia-judia-periodo-biblico/ 2) Dilemas éticos contemporáneos desde las fuentes Judías: En este primer curso sobre dilemas éticos presentaremos el estudio de: Aborto, Eutanasia, Donación de órganos, Alcohol y Drogas, Pena de Muerte, Justicia por mano propia, Tenencia de armas, Control vs. Libertad del mercado. Cada clase estará acompañada por un PDF con las fuentes originales en hebreo y su traducción al español: https://pielef.com/dilemas/ Youtube: https://www.youtube.com/pielef Apple Podcast: https://apple.co/2McoMOo Spotify: https://spoti.fi/2MdHNQn Android Google Play: http://bit.ly/2MaGhhW Instagram: https://www.instagram.com/urielromano/ Twitter: https://twitter.com/urielromano/ Facebook: https://www.facebook.com/uriel.romano Website: https://urielromano.com/ Comentarios & Sugerencias: info@pielef.com

Rabbi Dr. Shmuly Yanklowitz, President & Dean of Valley Beit Midrash interviews Rabbi Dr. Shai Held, President, Dean, and Chair in Jewish Thought at Hadar (https://www.hadar.org/), on the topic of "The Centrality of Love in Jewish Thought." DONATE: http://www.bit.ly/1NmpbsP For podcasts of VBM lectures, GO HERE: https://www.valleybeitmidrash.org/learning-library https://www.facebook.com/valleybeitmidrash https://www.facebook.com/HadarInstitute https://www.facebook.com/RabbiShmulyYanklowitz

If the rejection of idolatry is the essence of the Biblical project, why does it not appear in the Genesis account of the founders? But Didn't Abraham destroy his father's idols?   בראשית רבה ל״ח (יג) וַיָּמָת הָרָן עַל פְּנֵי תֶּרַח אָבִיו (בראשית יא, כח), רַבִּי חִיָּא בַּר בְּרֵיהּ דְּרַב אַדָא דְּיָפוֹ, תֶּרַח עוֹבֵד צְלָמִים הָיָה, חַד זְמַן נְפֵיק לַאֲתַר, הוֹשִׁיב לְאַבְרָהָם מוֹכֵר תַּחְתָּיו. הֲוָה אָתֵי בַּר אֵינַשׁ בָּעֵי דְּיִזְבַּן, וַהֲוָה אֲמַר לֵהּ בַּר כַּמָּה שְׁנִין אַתְּ, וַהֲוָה אֲמַר לֵיהּ בַּר חַמְשִׁין אוֹ שִׁתִּין, וַהֲוָה אֲמַר לֵיהּ וַי לֵיהּ לְהַהוּא גַבְרָא דַּהֲוָה בַּר שִׁתִּין וּבָעֵי לְמִסְגַּד לְבַר יוֹמֵי, וַהֲוָה מִתְבַּיֵּשׁ וְהוֹלֵךְ לוֹ. חַד זְמַן אֲתָא חַד אִתְּתָא טְעִינָא בִּידָהּ חָדָא פִּינָךְ דְּסֹלֶת, אֲמָרָהּ לֵיהּ הֵא לָךְ קָרֵב קֳדָמֵיהוֹן, קָם נְסֵיב בּוּקְלָסָא בִּידֵיהּ, וְתַבְרִינוּן לְכָלְהוֹן פְּסִילַיָא, וִיהַב בּוּקְלָסָא בִּידָא דְּרַבָּה דַּהֲוָה בֵּינֵיהוֹן. כֵּיוָן דַּאֲתָא אֲבוּהָ אֲמַר לֵיהּ מַאן עָבֵיד לְהוֹן כְּדֵין, אֲמַר לֵיהּ מַה נִּכְפּוּר מִינָךְ אֲתַת חָדָא אִתְּתָא טְעִינָא לָהּ חָדָא פִּינָךְ דְּסֹוֹלֶת, וַאֲמַרַת לִי הֵא לָךְ קָרֵיב קֳדָמֵיהון, קָרֵיבְתְּ לָקֳדָמֵיהוֹן הֲוָה דֵּין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, וְדֵין אֲמַר אֲנָא אֵיכוֹל קַדְמָאי, קָם הָדֵין רַבָּה דַּהֲוָה בֵּינֵיהוֹן נְסַב בּוּקְלָסָא וְתַבַּרִינוֹן. אֲמַר לֵיהּ מָה אַתָּה מַפְלֶה בִּי, וְיָדְעִין אִינוּן. אֲמַר לֵיהּ וְלֹא יִשְׁמְעוּ אָזְנֶיךָ מַה שֶּׁפִּיךָ אוֹמֵר. Bereishit Rabbah 38 (13) "And Haran died in the presence of his father Terah" (Gen. 11:28). Rabbi Hiyya the grandson of Rabbi Adda of Yaffo [said]: Terah was a worshipper of idols. One time he had to travel to a place, and he left Abraham in charge of his store. When a man would come in to buy [idols], Abraham would ask: How old are you? They would reply: fifty or sixty. Abraham would then respond: Woe to him who is sixty years old and worships something made today - the customer would be embarrassed, and would leave. A woman entered carrying a dish full of flour. She said to him: this is for you, offer it before them. Abraham took a club in his hands and broke all of the idols, and placed the club in the hands of the biggest idol. When his father returned, he asked: who did all of this? Abraham replied: I can't hide it from you - a woman came carrying a dish of flour and told me to offer it before them. I did, and one of them said 'I will eat it first,' and another said 'I will eat it first.' The biggest one rose, took a club, and smashed the rest of them. Terah said: what, do you think you can trick me? They don't have cognition! Abraham said: Do your ears hear what your mouth is saying? But Didn't Rachel steal her father's idols?     בראשית ל״א:י״ט (יט) וְלָבָ֣ן הָלַ֔ךְ לִגְזֹ֖ז אֶת־צֹאנ֑וֹ וַתִּגְנֹ֣ב רָחֵ֔ל אֶת־הַתְּרָפִ֖ים אֲשֶׁ֥ר לְאָבִֽיהָ׃ Genesis 31:19 (19) Meanwhile Laban had gone to shear his sheep, and Rachel stole her father’s household idols.   תגנב רחל את התרפים. לְהַפְרִישׁ אֶת אָבִיהָ מֵעֲ"זָ נִתְכַּוְּנָה (בראשית רבה): AND RACHEL STOLE THE TERAPHIM — her intention was to wean her father from idol-worship (Genesis Rabbah 74:5). quoted by Rashi     בראשית ל״א:ל״ב-ל״ה (לב) עִ֠ם אֲשֶׁ֨ר תִּמְצָ֣א אֶת־אֱלֹקֶיךָ֮ לֹ֣א יִֽחְיֶה֒ נֶ֣גֶד אַחֵ֧ינוּ הַֽכֶּר־לְךָ֛ מָ֥ה עִמָּדִ֖י וְקַֽח־לָ֑ךְ וְלֹֽא־יָדַ֣ע יַעֲקֹ֔ב כִּ֥י רָחֵ֖ל גְּנָבָֽתַם׃ Genesis 31:32-35 (32) But anyone with whom you find your gods shall not remain alive! In the presence of our kinsmen, point out what I have of yours and take it.” Jacob, of course, did not know that Rachel had stolen them.   לא יחיה. וּמֵאוֹתָהּ קְלָלָה מֵתָה רָחֵל בַּדֶּרֶךְ (בראשית רבה) LET HIM NOT LIVE — In consequence of this curse Rachel died on the journey (Genesis Rabbah 74:9). quoted by Rashi Rather the only reference to a rejection of false images, is a positive reference to the Image of God - Imago Dei     בראשית א׳:כ״ו-כ״ח (כו) וַיֹּ֣אמֶר אֱלֹקִ֔ים נַֽעֲשֶׂ֥ה אָדָ֛ם בְּצַלְמֵ֖נוּ כִּדְמוּתֵ֑נוּ וְיִרְדּוּ֩ בִדְגַ֨ת הַיָּ֜ם וּבְע֣וֹף הַשָּׁמַ֗יִם וּבַבְּהֵמָה֙ וּבְכָל־הָאָ֔רֶץ וּבְכָל־הָרֶ֖מֶשׂ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ׃ (כז) וַיִּבְרָ֨א אֱלֹקִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹקִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥ר וּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃ (כח) וַיְבָ֣רֶךְ אֹתָם֮ אֱלֹקִים֒ וַיֹּ֨אמֶר לָהֶ֜ם אֱלֹקִ֗ים פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ וְכִבְשֻׁ֑הָ וּרְד֞וּ בִּדְגַ֤ת הַיָּם֙ וּבְע֣וֹף הַשָּׁמַ֔יִם וּבְכָל־חַיָּ֖ה הָֽרֹמֶ֥שֶׂת עַל־הָאָֽרֶץ׃ Genesis 1:26-28 (26) And God said, “Let us make man in our image, after our likeness. They shall rule the fish of the sea, the birds of the sky, the cattle, the whole earth, and all the creeping things that creep on earth.” (27) And God created man in His image, in the image of God He created him; male and female He created them. (28) God blessed them and God said to them, “Be fertile and increase, fill the earth and master it; and rule the fish of the sea, the birds of the sky, and all the living things that creep on earth.”     בראשית ה׳:א׳ (א) זֶ֣ה סֵ֔פֶר תּוֹלְדֹ֖ת אָדָ֑ם בְּי֗וֹם בְּרֹ֤א אֱלֹקִים֙ אָדָ֔ם בִּדְמ֥וּת אֱלֹקִ֖ים עָשָׂ֥ה אֹתֽוֹ׃ Genesis 5:1 (1) This is the record of Adam’s line.—When God created man, He made him in the likeness of God;     בראשית ט׳:ו׳ (ו) שֹׁפֵךְ֙ דַּ֣ם הָֽאָדָ֔ם בָּֽאָדָ֖ם דָּמ֣וֹ יִשָּׁפֵ֑ךְ כִּ֚י בְּצֶ֣לֶם אֱלֹקִ֔ים עָשָׂ֖ה אֶת־הָאָדָֽם׃ Genesis 9:6 (6) Whoever sheds the blood of man, By man shall his blood be shed; For in His image Did God make man.     במדבר ל״ג:נ״ב (נב) וְה֨וֹרַשְׁתֶּ֜ם אֶת־כָּל־יֹשְׁבֵ֤י הָאָ֙רֶץ֙ מִפְּנֵיכֶ֔ם וְאִ֨בַּדְתֶּ֔ם אֵ֖ת כָּל־מַשְׂכִּיֹּתָ֑ם וְאֵ֨ת כָּל־צַלְמֵ֤י מַסֵּֽכֹתָם֙ תְּאַבֵּ֔דוּ וְאֵ֥ת כָּל־בָּמֹתָ֖ם תַּשְׁמִֽידוּ׃ Numbers 33:52 (52) you shall dispossess all the inhabitants of the land; you shall destroy all their figured objects; you shall destroy all their molten images, and you shall demolish all their cult places.   "any Old Testament scholar worth her salt will tell you that the semantic range of tselem, the Hebrew word for "image" in Genesis 1, typically includes "idol," which in the common theology of the ancient Near East is precisely a localized, visible, corporeal representation of the divine. A simple word study would thus lead to the preliminary observation that visibility and bodiliness are minimally a necessary condition of being tselem elohim or imago Dei. Based on this usage Walter Kaiser Jr. translates tselem as "carved or hewn statue or copy." The Liberating Image? Interpreting the Imago Dei in Context By J. Richard Middleton Christian Scholars Review 24.1 (1994) 8-25     מלכים ב י״א:י״ח (יח) וַיָּבֹ֣אוּ כָל־עַם֩ הָאָ֨רֶץ בֵּית־הַבַּ֜עַל וַֽיִּתְּצֻ֗הוּ אֶת־מזבחתו [מִזְבְּחֹתָ֤יו] וְאֶת־צְלָמָיו֙ שִׁבְּר֣וּ הֵיטֵ֔ב וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֣י הַֽמִּזְבְּח֑וֹת וַיָּ֧שֶׂם הַכֹּהֵ֛ן פְּקֻדּ֖וֹת עַל־בֵּ֥ית ה'׃ II Kings 11:18 (18) Thereupon all the people of the land went to the temple of Baal. They tore it down and smashed its altars and images to bits, and they slew Mattan, the priest of Baal, in front of the altars. [Jehoiada] the priest then placed guards over the House of the LORD.     דברי הימים ב כ״ג:י״ז (יז) וַיָּבֹ֨אוּ כָל־הָעָ֤ם בֵּית־הַבַּ֙עַל֙ וַֽיִּתְּצֻ֔הוּ וְאֶת־מִזְבְּחֹתָ֥יו וְאֶת־צְלָמָ֖יו שִׁבֵּ֑רוּ וְאֵ֗ת מַתָּן֙ כֹּהֵ֣ן הַבַּ֔עַל הָרְג֖וּ לִפְנֵ֥י הַֽמִּזְבְּחֽוֹת׃ II Chronicles 23:17 (17) All the people then went to the temple of Baal; they tore it down and smashed its altars and images to bits, and they slew Mattan, the priest of Baal, in front of the altars.     יחזקאל ז׳:כ׳ (כ) וּצְבִ֤י עֶדְיוֹ֙ לְגָא֣וֹן שָׂמָ֔הוּ וְצַלְמֵ֧י תוֹעֲבֹתָ֛ם שִׁקּוּצֵיהֶ֖ם עָ֣שׂוּ ב֑וֹ עַל־כֵּ֛ן נְתַתִּ֥יו לָהֶ֖ם לְנִדָּֽה׃ Ezekiel 7:20 (20) for out of their beautiful adornments, in which they took pride, they made their images and their detestable abominations—therefore I will make them an unclean thing to them.     עמוס ה׳:כ״ו (כו) וּנְשָׂאתֶ֗ם אֵ֚ת סִכּ֣וּת מַלְכְּכֶ֔ם וְאֵ֖ת כִּיּ֣וּן צַלְמֵיכֶ֑ם כּוֹכַב֙ אֱלֹ֣קֵיכֶ֔ם אֲשֶׁ֥ר עֲשִׂיתֶ֖ם לָכֶֽם׃ Amos 5:26 (26) And you shall carry off your “king”— Sikkuth and Kiyyun, The images you have made for yourselves Of your astral deity—     דניאל ג׳:א׳ (א) נְבוּכַדְנֶצַּ֣ר מַלְכָּ֗א עֲבַד֙ צְלֵ֣ם דִּֽי־דְהַ֔ב רוּמֵהּ֙ אַמִּ֣ין שִׁתִּ֔ין פְּתָיֵ֖הּ אַמִּ֣ין שִׁ֑ת אֲקִימֵהּ֙ בְּבִקְעַ֣ת דּוּרָ֔א בִּמְדִינַ֖ת בָּבֶֽל׃ Daniel 3:1 (1) King Nebuchadnezzar made a statue of gold sixty cubits high and six cubits broad. He set it up in the plain of Dura in the province of Babylon. The case for demut ("likeness") is more complicated. Although biblical scholars have often suggested that the physical, concrete connotation of tselem is intentionally modified by the more abstract demut, this latter term is sometimes used within Scripture for concrete, visible representations. [Middleton ibid.] Tselem and demut are also used with reference to resemblance:     בראשית ה׳:ג׳ (ג) וַֽיְחִ֣י אָדָ֗ם שְׁלֹשִׁ֤ים וּמְאַת֙ שָׁנָ֔ה וַיּ֥וֹלֶד בִּדְמוּת֖וֹ כְּצַלְמ֑וֹ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ שֵֽׁת׃ Genesis 5:3 (3) When Adam had lived 130 years, he begot a son in his likeness after his image, and he named him Seth. "a recent (1979) excavation at Tell Fekheriyeh in Syria unearthed a 9th century statue with a bilingual inscription containing the cognate equivalents of both tselem and demut in Assyrian and Aramaic as parallel terms designating the statue." [Middleton ibid.]     The statue is referred to by two Aramaic words, both with Hebrew cognates. The initial word of the inscription introduces it as dmwt', "the image." At the start the second part the word used in the Aramaic is slm "statue," in the Assyrian its cognate salmu. This is not a means of distinguishing the two parts of the inscription, for dmwt' reappears three lines later. These two words in their Hebrew dress are the famous "image" and "likeness" in God's creation of man in Gen 1:26; cf. 5:3. Their clear application to this stone statue, the only ancient occurrence of the words as a pair outside the OT, provides fuel for the debate over the meaning of the clause in Genesis 1 [STATUE FROM SYRIA WITH ASSYRIAN AND ARAMAIC INSCRIPTIONS A. R. Millard and P. Bordreuil, BIBLICAL ARCHEOLOGIST/SUMMER 1982]     Among Bible scholars one of the most common interpretations is that being created in the image of God means being given the special role of “representing . . . God’s rule in the world.” The Torah’s view is that people are God’s “vice-regents” and “earthly delegates,” appointed by God to rule over the world. One traditional Jewish commentator, R. Saadia Gaon (882–942), anticipated this understanding of Genesis, arguing that being created in the image of God means being assigned to rule over creation (Saadia Gaon, commentary to Gen. 1:26). בְּצַלְמֵנוּ כִּדְמוּתֵנוּ שליט The ancient Near Eastern context sheds remarkable light on the audacity of the Torah’s message. In the ancient world, various kings (and sometimes priests) were described as the images of a god. It is the king who is God’s representative or intermediary intermediary on earth, and it is he who mediates God’s blessings to the world. In dramatic contrast to this, the Torah asserts that ordinary human beings—not just kings, but each and every one of us—are mediators of divine blessing. “The entire race collectively stands vis-à-vis God in the same relationship of chosenness and protection that characterizes the god-king relationship in the more ancient civilizations of the Near East.” Genesis 1 thus represents a radical democratization of ancient Near Eastern royal ideology. We are, the Torah insists, all kings and queens. Shai Held. The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus . The Jewish Publication Society.   Feminist Objection to the Royal Interpretation of "In the Image of God" Such a picture, claims McFague, is derived from a patriarchal model of man ruling over woman and serves to enforce and legitimate such rule by its association of male dominance with God's transcendence. [Sallie McFague, Models of God: Theology for an Ecological, Nuclear Age (Philadelphia: Fortress, 1987), pp. 63-69.]   The Environmental Objection to the Royal Interpretation of "In the Image of God" Some environmentalists have placed the blame for the modern West’s despoliation of the earth squarely at the Bible’s feet. Thus, for example, one influential writer charges that according to Christian (and by implication, Jewish) thinking, “God planned all of this explicitly for man’s benefit and rule: No item in the physical creation had any purpose save to serve man’s purposes.” The environmental crisis, he insists, was rooted in religious “arrogance towards nature” and the only solution, therefore, lay in moving beyond these patently damaging and outdated ideas. [Held, Shai. The Heart of Torah, Volume 1: Essays on the Weekly Torah Portion: Genesis and Exodus . The Jewish Publication Society.]   "ancient Near Eastern society, whether Mesopotamian (that is, Sumerian, Babylonian or Assyrian), West Semitic (that is, Canaanite), or Egyptian, was hierarchically ordered.... Standing between the human realm, on the one hand, and the gods, on the other, was the king, universally viewed in the ancient Near East as the mediator of both social harmony and cosmic fertility from the gods. To contrast the two cultures we know most about, whereas in Egypt the Pharaoh is viewed as the eternally begotten son of the gods, in Mesopotamia the king was but an adopted son. Both, however, are referred to as the image of this or that particular god, whether Re, Amon, Marduk, 'Shamash or Enlil. [Middleton ibid.]     פסיקתא דרב כהנא כ״ג (א) פסקא כג אות א ראש השנה: (א) לעולם י"י דברך נצב בשמים (תהלים קיט פט) תני ר' אליע' בעשרים וחמשה באלול נברא העולם ואתיא דרב כהדא דתני ר' אליע' דתניא בתקיעתא דרב זה היום תחילת מעשיך זכרון ליום ראשון וגו' כי חק לישראל הוא משפט וג' (שם פא ה) על המדינות בו יאמר איזו לחרב ואיזו לשלום איזו לרעב ואיזו לשובע איזו למות ואיזו לחיים וביריות בו יפקדו להזכירם חיים ומות נמצאת אומ' בראש השנה נברא אדם הראשון בשעה ראשונה עלה במחשבה בשנייה נמלך במלאכי השרת בשלישית כינס עפרו ברביעית גיבלו בחמישית ריקמו בשישית העמידו גולם על רגליו בשביעי' זרק בו נשמה בשמינית הכניסו לגן עדן בתשיעית ציוהו בעשירית עבר על ציוהו באחת עשרה נידון בשתים עשרה יצא בדימוס מלפני הק"ב א' לו הקב"ה אדם זה סימן לבניך כשם שנכנסתה לפניי בדין ביום הזה ויצאתה בדימוס כך עתידין בניך להיות נכנסין לפניי בדין ביום הזה ויוצאין בדימוס אימתי בחדש השביעי באחד לחדש (ויקרא כג כד Pesikta D'Rav Kahanna 23 A. Rosh Hashanah. Your word stands firm in heaven (Psalms 119; 89) R. Eliya learnt: On the 25th of Elul the world was created and he cited R. Kehada who learnt that R. Eliya learnt during the blowings of Rav "This is the day, the beginning of your works, is in remembrance of the first day etc. For it is a law for Israel, a ruling of the God of Jacob; etc. (psalms 81:5) on the Nations it was written, who for the sword, who for peace, who for famine who for plenty, who for death, and who for life and with shots he will be selected deserving of life and death as they say On Rosh Hashanah Adam (the first Man) was created. In the first hour it came into His mind. In the second (hour) he ruled among the heavenly host. In the third he gathered the dirt. In the fourth He kneaded. In the fifth he formed him. In the sixth he raised the Golem onto his feet. In the seventh he threw into him a soul. In the eighth he brought him into the garden of Eden. In the ninth he commanded him (not to eat of the Tree of Knowledge). In the tenth he (Adam) transgressed His command. In the eleventh he was judged. In the twelfth hour he was pardoned by the Holy One Blessed be He. Said to him, God: "Adam, this is a sign for your children. Just as you came in judgement before me on this day and went out pardoned so also in the future your children will come before me in judgement on this day and leave pardoned. When? On the seventh month on the first (day) of the month (Leviticus 23:24)   The Torah’s assertion that every human being is created in the image of God is a repudiation of the idea, so common in the ancient world, that some people are simply meant to rule over others. If everyone is royalty, then on some level, when it comes to the interpersonal and political spheres, no one is. Assigned the role of God’s delegates, human beings are told to “be fertile and increase, fill the earth and master it . . . rule the fish of the sea, the birds of the sky, and all the living things that creep on the earth” (Gen. 1:28). What’s more, Genesis 1 repeatedly emphasizes and seems to revel in the fact that God created both vegetation and creatures “of every kind.” ... then, the biblical . . . creation story is like a hymn to biodiversity, which is seen as unambiguously good in its own right. If Genesis 1 teaches that human beings are meant to be kings and queens over creation, ...“The task of a king is to care for those over whom he rules, especially for the weakest and most helpless. . . . This means that humans are expected to care for the earth and its creatures. Such is the responsibility of royalty.” What we find in Genesis 1, then, is not a license to abuse and exploit but a summons to nurture and protect. The problem with the notion of human stewardship over creation is not that it authorizes human exploitation of the earth and abuse of the animal kingdom—which, as we have seen, it emphatically does not. The problem is, rather, that we have not really taken it seriously enough to try it. In modern times, amid an almost manic need to produce and consume more and more, we have all too often lost sight of what has been entrusted to us. What we need is not to abandon Genesis 1 but to return to it and to rediscover there what we have forgotten or failed to see altogether. We are created in the image of God and are thus mandated to rule over creation; this is a call to exercise power in the way Tanakh imagines the ideal ruler would, “in obedience to the reign of God and for the sake of all the other creatures whom [our] power affects." [Held, Shai. ibid]   "Obedience to God is also the negation of submission to man." You Shall be as Gods - A Radical Interpretation of the Old Testament and its Tradition, Erich Fromm 1966 p73  

Founding President, Dean and Chair in Jewish Thought of Hadar Institute Rabbi Shai Held discusses growing up with with Survivor Zionist parents and how his upbringing shaped his life and Jewish journey. Part one of a two-part conversation with Mark S. Golub

Shai Held, Founding President, Dean and Chair in Jewish Thought of Hadar Institute, talks theology, his understanding of God and his approach to teaching the Jewish Tradition in part two of a conversation with Mark S. Golub on L'Chayim.

This week and next, during Passover, we’ll be exploring Robert Alter's translation of the beginning of Exodus, the basis for the Passover story. Next week we’ll approach the Song of Songs, which is traditionally recited during the days of Passover. Robert Alter’s historic one-man translation of the entire Hebrew Bible is like two worlds at once, the heavens and the earth, with the translation above and the commentary below. One can spend a lifetime in either of these worlds. Text: Robert Alter’s Bible: A Symposium By Ronald Hendel, Aviya Kushner, Shai Held, David Bentley Hart, Adele Berlin, Adam Kirsch. Jewish Review of Books, 2019. Winter 2019 Alter, Robert. The Five Books of Moses: A Translation with Commentary. W. W. Norton & Company.

Shai Held, the President, Dean, and Chair in Jewish Thought at Hadar, joins Dan Libenson and Lex Rofeberg for a conversation about God, love, and the ways in which the two are indelibly connected. Do you want to play a role in shaping Judaism Unbound's future? You can! Fill out this brief survey, in which you can provide feedback about our work thus far, along with your vision of what we could create moving forward. Head to bit.ly/JUFeedback now! If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here. To access full shownotes for this episode, click here!

This edition of the biweekly AJC Live radio show featured an exclusive and wide-ranging interview with Rabbi Dr. Shai Held, the President, Dean, and Chair in Jewish Thought at Mechon Hadar. AJC Westchester/Fairfield Director Scott Richman interviewed him about Black-Jewish relations, social justice, millennials, his background, his books, and how to heal our fractured society. This show aired live on WVOX 1460 AM from New Rochelle, New York on Monday, November 20, 2017 and was streamed live at www.wvox.com. All AJC Live radio shows are podcasted and can be found in the AJC Live archive at www.ajc.org/westfair/ajclive.

Dan and Ruth begin the discussion of Passover by asking what the point of the holiday is! In answering, they consider the ideas of guests Shai Held, Rachel Kahn Troster, and Abigail Pogrebin. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here. To access full shownotes for this episode, click here!

Shai Held, President and Dean of Mechon Hadar, joins Dan and Lex on the day of Donald Trump's inauguration to discuss what Jewish ideals have to say about the incoming president and what his rise means for contemporary Judaism. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation. Support Judaism Unbound by clicking here. To access full shownotes for this episode, click here!

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

In Abraham Joshua Heschel: The Call of Transcendence (Indiana University Press, 2013), Shai Held, Co-Founder, Dean and Chair in Jewish Thought at Mechon Hadar, offers a sympathetic, yet critical, examination of the thought of this influential mid-twentieth century theologian, scholar, and activist. Held identifies a central theme that runs through all of Heschel’s writing: the idea of transcendence–the movement from self-centeredness to God-centeredness. For Heschel, prayer is the paradigmatic spiritual act, one that tries to bring God back into the world. Learn more about your ad choices. Visit megaphone.fm/adchoices

Rabbi Elliot Cosgrove wrote a provocative article in 2007 titled “Where Have All the Theologians Gone?” This is the question Shearith Israel rabbi Meir Soloveichik and Mechon Hadar rabbi Shai Held begin with: Why is there so much less public argument about Jewish theology than there was in the middle of the last century? What does this say about contemporary Jewish life? About our synagogues? About our universities? About our interfaith relations? The conversation moves from the sociology of theology to Jewish theology itself. Soloveichik and Held each reflect upon a theologian whose ideas have been a fixture of their own work: Michael Wyschogrod for Soloveichik and Abraham Joshua Heschel for Held. Audience questions then move the discussion through topics metaphysical and political. The event was recorded on July 30, 2014.

In the popular imagination, Rabbi Abraham Joshua Heschel is remembered for his involvement in civil rights, the anti-Vietnam War movement, and the cause of Soviet Jewry. But, as Rabbi Shai Held demonstrates in his new book, Abraham Joshua Heschel: The Call of Transcendence, Rabbi Heschel was first and foremost a theologian and philosopher of religion. What are his core ideas, and what are his main religious insights? How did he develop his views of covenant and love, his fear of the unbounded ego, and his unique interpretation of human and divine agency? How can Rabbi Heschel's thought inspire the Jewish community and challenge religious people everywhere to recapture the wonder that opens them up to God's call? Listen as Rabbi Dr. Shai Held, cofounder, dean, and chair in Jewish Thought at Mechon Hadar, discusses Heschel's legacy and situates his work within contemporary Jewish theology and the philosophy of religion. The event was recorded before a live audience on February 25, 2014 at the Tikvah Center in New York City.