Dr. Gila Vachman, lecturer in Midrash and Aggadah, sheds light on this sensitive issue. The Kohanim who were physically “blemished,” actually received symbolic tasks within the temple rituals.
Rabbi Avi Novis-Deutsch, delves into the relationship between two verses of ‘Veahavta’ in Parshat Kedoshim Which one of them is easier? Loving people close to us or loving strangers? What can we learn about ourselves, others and love from these verses?
Now that we have celebrated the first days of Passover, let’s revisit the story of Exodus with Rabbi Dr. Paul Shrell-Fox, Looking at the events of the Exodus and our knowledge of Egyptian deities, God’s role as described in the Haggadah and around the seder table takes on new meaning.
Rabbi Professor David Golinkin, discusses the connection between the rituals of the ancient Greek symposium and many of the Seder rituals. Jewish communities throughout the generations did not live in vacuums; they absorbed much from their surroundings. generations did not live in vacuums; they absorbed much from their surroundings. Yet they did not absorb other people’s traditions indiscriminately. What can we learn from all these parallels?
Parashat Metzora, the skin disease leprosy is not treated as a sin, but rather as an example of impurity which has to be treated, fought against and repaired. What does this teach us about how we approach illness and suffering
Noting the verb roots of the verse, Eitan Cooper, Executive Vice President and Chief Operating Officer of The Schechter Institutes calls attention to a Talmudic debate between Rabbi Shmuel bar Nachmani and Resh Lakish on how men and women were created. This debate shows how even the ancient scholars engaged in debates on gender identity and sexual orientation.
Parashat Shemini: “Vayidom Aharon.” Aaron was silent, says the text. Was it shocked silence? Perhaps. Or, perhaps, it was silence which results from the depth of one’s emotions, too overwhelming to express in words?
On Purim, we are rightly appalled by the fact that Haman wanted to destroy the Jewish people. Yet we seldom notice that we were commanded to do the very same thing to Haman’s people, to Amalek, in Exodus 17, which we read on Purim morning, and Deutoronomy 25, which we read on Shabbat Zakhor.
Dr. Tamar Kadari, Dean of the Schechter Institute of Jewish Studies and lecturer for Midrash and Aggadah, grounds the often inaccessible stories of sacrifice in reality. She tells an insightful story of when King Agrippa demanded to have exclusive rights to bring sacrifices to God at the Temple.