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Torah, The

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The creation of the cosmos can be seen in the allegorical context of G‑d giving birth to the world...
Why does she take the word of an archeologist at face value, while rejecting the historic testimony of an entire nation? Why do I accept an ancient document filled with puzzling statements as my guide for 21st-century living?
Negotiating Between Faith and Reason
It is hard work to reconcile—in one’s own mind and heart—belief in an omnipotent Creator with all of the information one acquires from the secular fields of wisdom. It is even more challenging to communicate that fusion to others—friends, family, colleagu...
A book in English from just a few centuries ago is practically incomprehensible to anyone who is not versed in Old English. Yet these ancient scrolls are readable to any child who has attended a Jewish day school
Torah Learning Outside of the Book
The opportunities for formal Jewish women's education today are unprecedented, and they have created far strides in the development or our communities, but I think they also indicate a need to compensate for what has been lost...
The Bedrock of Belief
I could believe the world was real. But was it possible to know it? What had to be added to that belief in order to convert it into knowledge?
One of the things that I most enjoy about these lecture opportunities is the connection that often develops afterwards with some very special people in the audience.
The Lessons of Chanukah
An in-depth evaluation of the events of Chanukah reveals that the war between the Jews and the Greeks was first and foremost a spiritual war — a clash of cultures. At odds were Torah and Greek philosophy — two entirely different conceptual schemes of huma...
The 5th of Tevet
My husband, Asher, is a bibliomaniac. Yes, it is a real word. Just look it up in the dictionary. As Webster writes, it is “one who has a mania for books.” When we were dating, he tried to warn me, but I had no idea what he meant . . .
Devarim
The second level emerges when Torah becomes not just an acquisition of knowledge and a subject-object encounter—an “I” facing “it”—but a personal meeting place, an “I” facing “you,” or better yet, a “we” relationship . . .
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