Yihud, in turn, represents the paradigmatic form of environmental manipulation to prevent (sexual) sin. And those who keep the laws of yihud, I argue, develop and cultivate a non-yihud space. The space in which they dwell transforms into one of supreme holiness.
From both a descriptive and prescriptive angle, spaces have inherent qualities and expectations, and before engaging in questions of what is or what ought to be with our yeshiva and our university – questions of tradition and innovation, insularity and engagement, top-down and bottom-up authority, the Academy and the Mesorah – we must agree on a definition of those two terms.
Since their establishment in Mishnaic times, batei midrash have been spaces not only for Torah-fueled arguments, but also for Torah-fueled interpersonal relationships, friendships that are rooted in spiritual and intellectual growth.
By: Michal Yacker
Kazin viewed Brownsville as the contrast between his home and “the beyond.” He always saw everything outside Brownsville as the “real America” – full of Italians, blacks, alrightniks, Polish, rich, and everyone else. In the development of Jewish life in New York City, though, Brownsville was already a step out. If the Lower East Side was the Gilgal of America, Brownsville was its Shiloh.
As I reiterate to my students each semester as we sit in our Furst classroom and contemplate the vicissitudes of Jewish modernity, it is, in its own unassuming way, another jewel of our campus.
Its old city abounds with Breslov hassidim dancing to the tune of “Rabi Nahman me-Uman,” while local citizens from vast ends of the earth are found a block away selling their expressions of Judaism through art and other commodities, both with the common goal to connect to their creator.
By: Zahava Fertig Every shul has a different type of mehitsah: some shorter, some taller, some prettier, some plainer, some with one sided mirrors, some with slats some all the way up to the ceiling, some up to a man’s shoulder and some up to a child’s shoulder. Regardless of what it looks like, the…
The notion that the Shekhinah would ideally have been accessible “in every place” where righteous people dwelled reinforces a major tenet of Jewish thought about temple service: the physical structure is meaningless without the internal righteousness of the Jewish people.
What does it mean for the Jewishness of the Hebrew book that one can find translations of the Babylonian Talmud and many other rabbinic texts which do not include the Hebrew and Aramaic original and are thus both inaccessible and useless to the classically educated yeshiva student?