Judaism for the Thinking Person

I have watched ridiculous ways of explaining why things are right and wrong to small kids --which indicates that most adults have no clue themselves. I've watch the "rational consequences" approach, giving kids long multiple-choice decisions while teasing out each's consequences --while kids stare blankly. I have watched the Golden Role approach -- really? How about the new trend of Empathy and Restorative Justice? It sounds wonderful, except that it backfires: most kids aren't naturally empathetic, and restorative justice usually just revictimizes the victim. How about we go to the core meaning of "holy" in the Holiness Code of Leviticus: "That doesn't exist for your benefit." (That toy wasn't yours to consider playing with! That yard wasn't yours to go in! That turn wasn't yours to take! etc.)

The Iran War began at Purim (about Persia, now Iran) and now we're at Passover with Persia yet again as we are required to read Malachi. The Bible actually ends in the Persian period with the triumvirate of Ezra, Nehemiah, and Malachi. I share some history, some Bible, and some modern absurd framing that exemplifies the idiotic antisemitism rampant in our popular media as this war rages on.

This is a Drash on Parashat Tetzaveh, an Exodus portion about the priestly clothing that usually elicits shallow reflections on clothes. Instead, I try to bring to life the amazing living language of garments in Jewish history -- a language of norms embedded in visual cues. It's a language modern culture has thrown away, and the values that go with it, and we are the poorer for it.

The 2nd Commandment says not to make a chiseled thing part of our worship, yet the 10 Commandments actually are a chiseled thing! In this podcast, I show how the Jewish tradition the notion that it's okay in this instance because we make divine speech --words chiseled on these chiseled stones!-- the center of our worship practice. This changes everything: holiness comes through the holiness of speech, both divine in creating worlds and in creating instructions for how to live, and through our own speech. Instead of an image or an idol, we have speech. I also cover how the 10 Statements (Torah) became the 10 Commandments (Christianity) and so the Rabbis renamed them the 10 Speakings.

Drawing on the book "(Un)kind: How 'Be Kind' Entrenches Sexism" by Victoria Smith and Ellen Scherr's essay "The Neuroscience of Why You Suddenly Can’t Pretend Anymore," I examine Jacob's deathbed blessings to his sons, which are impartial statements of fact with neither personal commentary nor people-pleasing softening. I see in my own life the draw of middle age to convey factual statements without personal judgment, but the societal messages that everything has to be couched in uplifting, taking-care-of-others'-feelings language or you're a bad person or a bad supervisor.

My Kol Nidrei 2025 Sermon on how our phones are amplifying the centrifugal force of the pull of our individual lives, sacrificing the centripetal force of community, by holding out a fake community, a false version of ourselves (the shadow masquerading as the soul), and building Temples for us to worship the A.I. gods.

I relate the debate from Bereishit Rabbah to This American Life episode 550.

Miracle may be the most misunderstood concept in Judaism. While some Jewish sects officially (like Chabad), and most Jews unofficially, construe "miracles" as supernatural interventions in the nature, as in Christianity, the Jewish tradition tends to understand the word "miracle" (in Biblical Hebrew: "nes") in a far more subtle way. In this sermon, I explain the true meaning of "nes" as "sign" or "that which is risen above the ordinary" to help us deepen our sense of God's presence in our everyday lives, and change our concept of God from a Being within reality to the Being that is Reality.

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.

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.

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.

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?

How do the ideals of progressivism become the idols of antisemitism? As a rabbi in one of the most progressive cities in America, I try to understand this phenomenon through scapegoat theory and through my own heartbreaking experiences. So what do we tell our college students? How do we heal instead of hurt? How do we get to the Thou? (Sermon, Yom Kippur 2024/5785)