In this long section of the Torah, where Miriam and Aaron are disciplined by God for challenging Moses, where Moses tries yet again to resign his leadership, where the 70 Elders to help Moshe go ahead and prophesy, but strangely nothing seems to come from it, I am struck by how much the parashah speaks to our time, where the strangest of leaders are getting elected. We learn from Torah that leadership is not just about being prophetic or charismatic or elected, leadership is relational.

Rabbi Irwin Kula reminds us that when we engage deeply with Torah, it can serve "as our mirror" which illuminates our inner complexities, strivings, horizon of significance, so we can better understand ourselves, others, and the world. In this presentation, I note how the Biblical story of Pinchas (who gets his own name on a parashah!) is a little different than most Biblical narratives in that most generate debates that quote textual evidence, but Pinchas usually just has the binary of "you either read it one way or the other." In that, it is our mirror in a more immediate way than usual. I compare the Rabbinic view and legend of Pinchas as the Biblical "Superman" with the recent James Gunn movie, quoting from, among other places, the excellent essay by Will Rahn.

We have grown accustomed to seeing Ethics and Holiness as virtually the same thing. I show that in order to properly understand Heschel's interlocking concepts of Blessing (berakhah), Faith (emunah), Awe (yirah), and Commandedness (Mitzvah), one needs to grasp that Ethics and Holiness are VERY different. This podcast has been edited to remove the Q&A, which sometimes found the material uncomfortable to their sensibilities.

The vast majority of work on Rabbi Abraham Joshua Heschel is academic:  summaries, clarification, footnotes and so on. In this series of classes, I'm here to show you how to live Heschel's religious philosophy, not understand it. In this first lecture, I show how one begins this process by first gathering three philosophies: 1) Schleiermacher, 2) Pragmatism, and 3) Phenomenology. With these basics, one is ready to identify what connecting to God looks like, whether you've ever done it yourself, and how it creates and informs Judaism.

There are two New Years on the Jewish calendar (in addition to the new years for trees and for flocks): Rosh Hashanah and First of Nissan (announced on Shabbat HaChodesh). The deep spiritual connection between the two is emphasized by reading the haftarah from Ezekiel, who sees the journey from the 1st of Nissan to Pesach as an equal mirror of the journey from Rosh Hashanah to Yom Kippur, and for whom Pesach is the real Yom Kippur. There is a deep and very practical message here: most of our Rosh Hashanah new years' resolutions may fall apart following Sukkot, but the best time to really enact those resolutions in a sustainable way is to use Pesach as the renewal of putting those resolutions into practice. Especially with the change and limitation on diet, the open discussion of what it means to serve God and your own soul during the Seder, THIS is the time to restart doing those resolutions. We're only halfway through the year: you've got six months of leaning into the homestretch, pulled by the gravity of the upcoming holidays. What are your new years' resolutions? How can you implement them during Pesach?

We often fail to appreciate the virtues of the Shepherd period of Judaism, which preceded the Israelite period. In this dvar Torah, I focus on the virtues of sustainability and repairability of the portable sanctuary (Mishkan) over the permanent version (Temple), and I apply it to legislation before state congresses today.

If you want to understand the crisis in education, look no further than Natalie Wexler's "The Knowledge Gap," one of the most important books of the past ten years. Is reading a skill you apply to any text, like stretching a muscle, or playing a video game, or is it, as our tradition defines it, something entirely different, something based on knowledge of the world, of life, and of relating to a larger story?

The plain sense of the brief Tower of Babel story is that dividing people up by their own languages is a curse that prevents cooperation (even if the Rabbis read the story differently). Using Coleman Hughes's essay on the Civil Rights hero Bayard Rustin, I wonder if the curse of our times is the identiy-based division of truths: is this modern paradigm a blessing of diversity or a curse for our much needed cooperation in solving our collective problems?

Isaac's entire story arc suggests that he continually sees himself as the opposite of how folks see him.  But is imposter syndrome a curse, or a blessing?

Using the text of Genesis chapter 24, Talmud Bavli Ketubot 82b, and the Conservative Movement responsum by Rabbi Pamela Barmash, I try to correct the pervasive misunderstings around the Jewish wedding ceremonies:  Does arranged marriage (historically and today) exclude female consent? Is the Jewish wedding ceremony one of male acquisition of a female? Is the ketubah a wedding document or a prenuptial agreement that protects the bride and her property?