The meanings of "Torah" are inexhaustible, but its plainest sense is "teaching." It does not exist apart from being communicated. That circulation between human beings, and between humans and God, both gives Torah life and teaches us that Torah itself teaches life.
Almost a year has passed since Yale University shuttered the five-year-old Yale Interdisciplinary Initiative for the Study of Anti-Semitism, known by the unwieldy acronym "YIISA," and replaced it with the Yale Program for the Study of Anti-Semitism, or "YPSA."
When is a text not a text? When it is an object. When a Torah scroll is held up in the air so that congregants can view its columns of words, it is not being read. The words that the congregation chants are indeed found in the scroll, but in two different places.
For much of Europe, today is the UN-designated International Holocaust Remembrance Day. Secretary-General Ban Ki-moon has dedicated his address this year to children murdered by the Nazis, with the message that "the best tribute to the memory of these children is an ongoing effort to teach the universal lessons of the Holocaust, so that no such horror is visited upon future generations."
Last week some 600 Jews converged on the hamlet of Kerhonkson in upstate New York for Limmud NY, a three-day "marketplace of Jewish ideas." Now in its eighth year, the volunteer-run Limmud NY is open to professional teachers and amateurs alike.
Jack Wertheimer
Third in a series on people and places fostering commitment to Judaism and the Jewish people.
It's not easy for a teacher to communicate in an entirely foreign language, especially to pre-schoolers. But that is what happens in an extraordinary experiment in Hebrew-language immersion launched seven years ago at the Jacob Pressman Academy, a Conservative day school in Los Angeles. Children entering the school between the ages of two and five have the option of spending half their day in classrooms where only Hebrew is spoken.
Jack Wertheimer
One class is analyzing a talmudic debate after having read it in the original Aramaic; in a neighboring room, students are conversing entirely in Hebrew; in a third, an "Ethicist" column from the New York Times is being examined in light of rabbinic sources; in still another, young men and women are working their way through a biblical text.
Jack Wertheimer
As if from a fantastical time machine, some 300 youngsters disembark in the woods of western Pennsylvania to find themselves at the building site of King Solomon's temple in Jerusalem. In a quick briefing they are introduced to the biblical passages describing the construction project, invited to imagine the challenges confronting the ancient builders—how to move and hoist heavy loads of quarried stone, how to shape metal into giant candelabra—and then immediately drafted into the mammoth task. Only when their labors are complete, two and a half hours later, do they begin the mundane assignment of meeting their counselors and locating their bunks.
Jack Wertheimer
As if from a fantastical time machine, some 300 youngsters disembark in the woods of western Pennsylvania to find themselves at the building site of King Solomon's temple in Jerusalem. In a quick briefing they are introduced to the biblical passages describing the construction project, invited to imagine the challenges confronting the ancient builders—how to move and hoist heavy loads of quarried stone, how to shape metal into giant candelabra—and then immediately drafted into the mammoth task. Only when their labors are complete, two and a half hours later, do they begin the mundane assignment of meeting their counselors and locating their bunks.
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