What can the Bible teach us about navigating our way through a time of climate emergency? In this series, R. Shai Held explores three key biblical texts that offer differing (but perhaps complementary) approaches to understanding our place in this divinely created and much-more-than-human world. Recorded in Winter 2025. Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/HeldClimateChange2025Part2.pdf

Of course the Jews thought that they would starve when they left Egypt. In Moshe’s retelling of the story of the mann (manna), that is deliberate. There is something about the mann that is inextricably linked to hunger—or, at least, our fear of it.

What can the Bible teach us about navigating our way through a time of climate emergency? In this series, R. Shai Held explores three key biblical texts that offer differing (but perhaps complementary) approaches to understanding our place in this divinely created and much-more-than-human world. Recorded in Winter 2025. Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/HeldClimateChange2025Part1.pdf

There is no such thing, for a Jew, as loving God without loving human beings as well. Our love for God is bound up with our love for others: for the parents who taught us His name, and the grandparents who taught them. For the children we raise to know Him. For every ancestor, too far back for us to remember their names, who remembered God’s covenant with our people and dedicated their lives to transmitting that memory.

In this episode of What Gives?, The Jewish Philanthropy Podcast, JFN CEO Andrés Spokoiny welcomes Rabbi Shai Held to discuss the claim that love is Judaism’s central value. Together, they confront common misconceptions about the "God of the Old Testament," reflect on theology in the shadow of October 7, and consider how Jewish philanthropy can help nurture a more compassionate and spiritually engaged community. Held makes the case for a Judaism rooted in justice, mercy, and human dignity—and ...

The danger, when the two tribes decide to stay on the other side of the Jordan, is not just that we might become two peoples: it is that we may develop two Torahs.

One of the poetic laments we recite on Tisha b’Av is the poem that begins Eish tukad bekirbi (“A fire shall burn within me”). An acrostic, each stanza of the poem juxtaposes something glorious that occurred during the Exodus from Egypt, with something equally ignoble from our exile from Jerusalem.

Moshe’s real concern, when Reuven and Gad ask to remain on their side of the Jordan, is the way that distance can split families apart.

Both Talmuds record that Rabbi, one of the last leading sages of the Tannaim, tried to abolish Tisha B'Av. Why would someone want to abolish this fast day? Through this surprising example and its aftermath, this class explores the role of myth and history in the Jewish calendar. Recorded on Tisha B'Av 2024. Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/Tabick9AvEternal2024.pdf

Daughters of fathers are different from sons. Daughters, as they grow, do not take on their father’s image. A daughter’s voice will not deepen into her father’s baritone. Her jaw will not sharpen to resemble his, and, in all likelihood, she will not reach his height. Rarely will anyone ever be startled when they encounter her on the street after her father’s death, thinking for a moment, because of their resemblance, that they are seeing a ghost.

The Talmud is notoriously complex, and its stories are no exception. In this class, we will learn strategies for how to understand these texts such as structural analysis, to explore the narrative flow and construction; interiority, to uncover the unstated emotions and motivations of the sages; and contextual analysis, to place each story within the broader tapestry of Talmudic and rabbinic literature. Through these and other tools, we’ll gain a richer understanding of the inner worlds of the...

The moment when Bilaam can’t see the angel is familiar to us—too familiar for comfort. We’ve seen this scene before: a hidden angel, an unusual occurrence, the word of God. We’ve seen it all at the burning bush (sneh), the moment when Moshe, our greatest prophet, receives his first mission: speech.

There shouldn’t be much ambiguity about why 17 Tammuz is a fast day; the Mishnah relates five tragic events that took place on this date.

It is Miriam who was always the speaker of the three siblings. Miriam, who, according to the Talmud, was also called Puah because of the sounds she made to soothe women in childbirth as their babies emerged into the world. Miriam, who used her words to stand up to her father when he separated from his wife, insisting that a chance at life, however small, was better than no chance at all. Miriam who quickly figured out what words would ensure that Pharaoh's daughter would adopt Mos...

The Song of Songs (2:4) imagines a boundless love between two lovers in which one lover says of the other, “his flag of love was upon me.” That’s how I felt at Pride this month—surrounded by flags of love.

The most insidious part of Korach’s claim is that it is a lie we desperately want to believe.

The Talmud is notoriously complex, and its stories are no exception. In this class, we will learn strategies for how to understand these texts such as structural analysis, to explore the narrative flow and construction; interiority, to uncover the unstated emotions and motivations of the sages; and contextual analysis, to place each story within the broader tapestry of Talmudic and rabbinic literature. Through these and other tools, we’ll gain a richer understanding of the inner worlds of the...

To be a Jew is to believe in impossible dreams. To be a Jew is to believe that slaves can become free. It is to believe that the senselessness of this world can be disrupted by divine words that break through the barrier between heaven and earth. It is trust, even on our darkest days, that we are part of God’s dream.

The Talmud is notoriously complex, and its stories are no exception. In this class, we will learn strategies for how to understand these texts such as structural analysis, to explore the narrative flow and construction; interiority, to uncover the unstated emotions and motivations of the sages; and contextual analysis, to place each story within the broader tapestry of Talmudic and rabbinic literature. Through these and other tools, we’ll gain a richer understanding of the inner worlds of the...

The tragedy of Moshe’s final conversation with his father-in-law are the words that he leaves unsaid.