Ta Shma

Prague at the turn of the 17th century was the site of a critical period in the development of pre-modern Jewish thought. The great rabbis of that city developed a unique theology, synthesizing the rational philosophical tradition that shaped religious thought in the Middle Ages with the growing influence of Kabbalah. In doing so, they created a new kind of religious language - one that set the stage for the emergence of Hasidism in the following century. This series will explore this unique period of Jewish thought through three of its greatest representatives: the Maharal, the Keli Yakar, and the Shelah. These thinkers  provide unique and surprising ways of thinking about the nature of God, the purpose of the mitzvot, and how literally to read our sacred scriptures. Recorded in Winter 2025. Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/WinterLectureSeries2025KasherGolemPart2.pdf

If you are lucky, you will live to see your parents begin to need you in the way you once needed them.You will feel it most in the small things: lifting a cup of water to your mother’s lips; adjusting the light your father can sleep. Laying a hand on his forehead.And you will be desperately sad, but also lucky, because each time you do these things, you will remember that they once, so many times, did them for you.  And you will know that you were, and are, loved.God, too, is a parent.  But God’s biggest tragedy, if one can say such a thing, is that God will never grow weak or old.  God will never need us to do for Him what He once did for us.

Prague at the turn of the 17th century was the site of a critical period in the development of pre-modern Jewish thought. The great rabbis of that city developed a unique theology, synthesizing the rational philosophical tradition that shaped religious thought in the Middle Ages with the growing influence of Kabbalah. In doing so, they created a new kind of religious language - one that set the stage for the emergence of Hasidism in the following century. This series will explore this unique period of Jewish thought through three of its greatest representatives: the Maharal, the Keli Yakar, and the Shelah. These thinkers  provide unique and surprising ways of thinking about the nature of God, the purpose of the mitzvot, and how literally to read our sacred scriptures.Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/WinterLectureSeries2025KasherGolemPart1.pdf

Mishpatim, after the narrative path we’ve experienced so far in Shemot, can feel dizzying.  Until now, Shemot has seemed like a straightforward story: slavery, Exodus, and revelation.  It is a narrative that unfolds in a basically clear order, with a clear str¡ucture.  It is a story that can be read, if not precisely like any other book, at least in much the same way.  

The psalms attached liturgically to each day of the week are often mumbled over quickly, without much attention to their meaning. In this series, we'll engage in careful literary-theological readings of these psalms, looking at how various midrashim interpret the psalms, and bring new meaning to this part of our daily prayers. Key themes explored will include the idea that God creates the world by subduing the chaotic forces that threaten life; the notion that a concern for justice is what makes a god "qualified" to be one; and the question of what kind of character those who seek to live in God's presence must have. Recorded in Fall 2023. Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/HeldShirimWednesday2023.pdf

It’s only when Yitro, who knew Moshe before he became a leader, comes to meet him that we learn how lost Moshe has become.

Tu Bishvat has become a day on which many Jews express gratitude for the earth and its bounty.  In this sense, it is closely connected to the practice of reciting blessings over food before we eat.  How do we experience, when we eat fully formed produce, the miraculous intricacy that produced it?  How do we go from the mundane act of eating to a deep sense of appreciation?

The Exodus from Egypt is, in one way of telling it, a ghost story.This is not the usual genre we assign to the tale.  We describe it as a story of liberation.  The emotions we associate with it are a mixture of triumph, joy, and awe.  But stories are created, in part, by where we choose to begin and end them, and the Exodus is a story with many beginnings.

Rabbi Aviva Richman, a scholar focused on Jewish thought and ethics, tackles the profound intersections of artificial intelligence and human identity. She dissects the Hebrew term 'da'at' to explore human mental awareness and agency. The discussion ranges from the inherent limitations of AI in understanding context to viewing AI through ethical Jewish models. Richman emphasizes the need for trust and communal responsibility, urging listeners to consider the philosophical implications of using AI as an intermediary in human interactions.

Whose story do we tell on the Seder night?The answer, at first, seems obvious: the story we tell is our own, the story of our deliverance from slavery to freedom. It is the core story of our people. It is the grand drama of Jewish history in which we are still enmeshed today.But this week’s parashah offers another interpretation, one in which it is God, not (only) ourselves, at the center of the story.