Voices from Exile: Delving into Jewish Theology, History, and Folklore

Rabbi Sherwin once related that during the medieval period, “…the Jew was viewed by the Christians as demonic, anti-Christ, criminal, blasphemous, heretical and either blind or stubbornly recalcitrant to Christian truth. The Jew was neither considered to believe in or to worship the true God. Rather, the Jew was considered to be an agent, an ally and a worshipper of Satan.” While I have experienced many things, I encountered this with someone I thought was an old friend.

I think it's safe to say that in most people's mind, fasting, long services, and certainly Kol Nidrei are generally connected with what people think about Yom Kippur. But the actual history of the Kol Nidre is often a mystery to many Jews. It's often assumed to be linked to forced conversions. And there may in fact be some truth to that. But the sources are not altogether clear. This short episode explores some key concepts about it.

The views of the Rambam and the Maharal were far apart on many issues. In this episode we continue the discussion regarding their perspectives on Jewish identity. They demonstrate the variety of entrees at the theological Smorgasbord that constitutes Jewish theology. Rabbi Abraham Joshua Heschel was once asked to explain the Jewish view on a particular topic. Rabbi Heschel explained that there was not a single Jewish view. Judaism, he explained, was like a deep river with many streams and many tributaries.

Anyone even remotely familiar with the Talmud will note the routine exchange or dialogue that takes place between rabbis. The rabbis are often from different periods, but the conversations add to the understanding and elaboration of the tradition. The conversation, in that sense, is very much alive.

That model has always drawn me, and I believe it shows the complexity of the classical Jewish tradition to entertain and present perspectives alongside each other that may provide the exact opposite view. What about if we could hear great rabbis of Judaism discuss issues that concern us today by inviting them to our dinner table? We may be not able to do that, but we can construct an imaginary conversation based on their views on various topics. Our concern is on their views on Jewish identity and the non-Jewish world.

The famous story of the Greek Philosopher Socrates might not seem to mean much in the world of Jewish and Christian interfaith dialogue, but should it? Jews and Christians share much in common and differ sharply in other areas. What is the root of the differences? Is it simply a matter of beliefs or are there fundamental differences in how they understand knowledge?

The first chapter of the book of Genesis recalls the story of creation. But it provides far more than merely an Israelite cosmology. It offers an understanding of Near Eastern cosmologies or the remnants of the former still existent in Israelite society's memory. Genesis conveys the concept of the one God created the world according to His will, without restraint or limitation. It provides the foundation for Jewish theology.

Several months ago, I was traveling to Canada on business for my engineering job. I had finished my meeting and was at the airport ready to return to the US.

As I was sitting down eating a snack, I heard my wife’s voice loud and clear. She called “Mi amor” in Spanish, meaning my love. I didn’t turn around to see if she was there. I knew she was at home with our three boys. I reached for my phone and texted to her to see if she was ok. She told me had been having a difficult time with our youngest son who is on the autism spectrum and had been frustrated. She had called out to me in a moment of frustration. I have never had that happen before, but I have heard of similar occurrences. A family I know one finished each other's dreams if that makes sense, and I have heard of visitations from loved ones just before they pass. But I had never had something like this happen to me. So, I became curious and wanted to see what if anything do Jewish sources comment on this type of occurrence.

he mystical experiences of Abraham Abulafia of the 13th century are categorized under the label of prophetic or ecstatic Kabbalah. In prophetic Kabbalah, the goal of the mystic is to attain a spiritual experience on par with that of the biblical prophets. In the person of Abulafia, ecstatic Kabbalah, apocalypticism, and messianism reached a unique synthesis. Abulafia saw himself as a Messianic figure with visions of apocalyptic wars and experiential encounter reminiscent of the biblical prophets.

The principal story of Parashat Toldot centers on the birth of Isaac’s two sons, Jacob and Esau. Their birth serves to convey G-d’s fidelity to the promises he made to Abraham to provide him future descendants to inherit the land of Canaan. Yet the lives and decisions of both Jacob and Esau also cause to consider the age-old question of free will and predestination- that is whether man possesses the ability to initiate and determine his own future and destiny through his own choices.

The rabbis of late antiquity performed various roles in Jewish religious and civic life. The rabbis of Babylonia, like their counterparts in the land of Israel, were seen as or functioned as holy men , sages, mystics , exorcists , lawyers, judges, and as community organizers. The rabbis were honored and feared by many, but they were also despised and rejected by others. Their authority is often overstated and was only valid for those willing to support their enactments.

The rabbis crossed hereditary, financial, and social classes and based their authority on their mastery of Torah knowledge. Their power was significant in many ways and incredibly limited in others. In the end, rabbinic authority was limited by the extent to which the local populace accepted their jurisdiction and the degree to which the Persian and Roman ruling authorities allowed them to operate.