Ta Shma

Those who mourn tremendous losses know that the rupture is ongoing and often cannot be contained by marking a single anniversary. When was the last celebration we shared? When did they first get sick? When did hospice start? When was the last time we spoke? Marking several dates can be painful, but also sometimes enlivening. The annual moments of memory provide ongoing connection to relationships that would otherwise begin to fade. They allow us to keep the memory alive and ever present. To love someone who has died is to be in a constant state of longing for them. The longing is the relationship.

What does it mean to call God a king in our prayers? What kind of king is God, and how might we as worshipers engage with that metaphor?

A close reading of Devarim 15 explores such questions as: What kind of social ethic does Devarim seek to instill? How does it work to ensure that there will be no permanent underclass in the land of Israel? What strategies does it use to motivate people to treat one another generously? How does Devarim radicalize the laws from Shemot? Recorded at Limmud NA 2023.

In ancient times, in order to come as close as possible to God’s presence in the Temple, one had to be considered holy—fully purified and separate. When we pray to God today, must we be in a similar state of holiness? How might we relate to the concept of human holiness in our prayer life?

Even though the dominant view of anger in Jewish tradition is that it is a bad character trait that should be avoided, there is one passage from the Talmud that suggests anger can be productive or even necessary in certain circumstances. In his class, “Righteous Anger, Useful Anger,” Rav Micha’el puts this sugya into conversation with modern philosophical takes on anger, especially an article by Amia Srinivasan. What comes out of this comparison is a fascinating and nuanced discussion of what anger is for and whether anger can ever be useful, productive—or even good.

One of the distinctive features of traditional Jewish prayer and study is shuckling, moving back and forth. The Zohar explains that this movement of the body is more accurately understood as the movement of the soul. The spirit of holiness and purity moves in response to the connection that it feels when engaging with holy words. The body is moved by the passion and excitement that the soul feels in connecting with God.The Kedushat Levi links this motion back and forth with a core human trait: our fear of intimacy, going toward the fire of revelation, but pulling back as well. How can we navigate this tension?“Yemin Hashem” and “Nigun Hisva'adus” from RAZA Kapelya (2023) by Chana Raskin. Produced by Joey Weisenberg and Chana Raskin for Hadar’s Rising Song Records.

Moshe addresses God three times in one verse with the word “You.” In our prayers, we speak directly to God, calling God “You.” Why is this so, and what is the significance of addressing God in this way?

When the Torah outlines the need for judges and enforcers, it takes pains to say that they should judge the people with a righteous judgment - but isn’t justice that is not righteous not justice at all? Why does the Torah need to underscore the need for tzedek, righteousness?And how does Kedushat Levi understand God’s system of justice?“Yemin Hashem” and “Nigun Hisva'adus” from RAZA Kapelya (2023) by Chana Raskin. Produced by Joey Weisenberg and Chana Raskin for Hadar’s Rising Song Records.

Perhaps the most miraculous time described in the Torah are the events of Yetziat Mitzrayim, the Exodus from Egypt. In fact, God says explicitly that Pharoah will delay “letting the people go” so that He can send even more miracles and wonders. The story of the Exodus reads in some way like a long advertisement for God’s power and strength.But the Kedushat Levi knows that splitting the sea is no more difficult for God than making the sun rise, even though one of them looks miraculous to us and the other looks totally natural. So what is the point of God's miracles?“Yemin Hashem” and “Nigun Hisva'adus” from RAZA Kapelya (2023) by Chana Raskin. Produced by Joey Weisenberg and Chana Raskin for Hadar’s Rising Song Records.

Praying for the sick is a core part of Jewish worship. One of the earliest examples of this is Moshe’s prayer for Miriam in Parashat BeHa’alotkha, one of the most intense and shortest prayers in the Torah. What can the form and style of Moshe’s prayer teach us about how to pray for the healing of others?