Mechon Hadar Online Learning

The sudden death of Aaron's sons Nadav and Avihu leaves readers stunned and grappling for answers. By turning to a modern midrash in the form of an original short theatre piece written by R. Avi Strausberg, we attempt to pause time and make space to not only understand the motivations for their offerings, but also how their sudden deaths impacted their mother, their father, and their remaining brothers.This session was originally delivered at Hadar's Summer Learning Retreat in June 2021.

Ya’akov is preparing to encounter God directly through sacrifice, an analog to our experience of prayer. It has been decades since Ya’akov actually encountered God in this way, and now he is preparing for this transition back into direct relationship. Critically, Ya’akov prepares by asking everyone to purify themselves and to change their clothes. What is the significance of changing clothes?

In our prayers, we do not shy away from calling God directly by name, using the most holy four-letter name of God (although we don’t pronounce it explicitly). What might this name mean, and what might it mean in the context of prayer?

Our tradition sometimes uses the image of a shadow to describe human experience with God. This rich metaphor, which captures both a sense of safety and shelter as well as darkness and fear, helps R. Aviva to reflect on where we find ourselves in the complex and ongoing story of God and the Jewish people.This lecture was originally delivered at Hadar's Summer Learning Retreat in June 2022.

A major theme of Parashat Toldot is “ברכה - blessing.” This root appears 32 times in this parashah, more than in any other in the Torah. In prayer, we use the Hebrew root ב.ר.כ as the main verb of our blessing formula. What does it mean to say, “ברוך אתה ה׳ - barukh attah Adonai,” usually translated as, “Blessed are You, God”?

In several passages in the book of Jeremiah, the prophet seems to cry over the bitter suffering of his people; accordingly, Jeremiah has sometimes been referred to as "the weeping prophet." But there is another, very different way to read these passages, according to which it is God, and not Jeremiah, who is crying. In this lecture, Rabbi Shai Held explores the arguments for seeing the God of Jeremiah as "the weeping God," probing the theological implications of this startlingly anthropomorphic image. This lecture was originally delivered at Hadar's Summer Learning Retreat in June 2022.

How are we meant to pray words that we didn’t write? And how are we meant to pray those same words, multiple times a day?

Avraham alludes to a phrase found in our daily Amidah: "the King Who loves justice (tzedakah) and judgment (mishpat)." What does this phrase mean, and how might it relate to our own prayer lives? 

Questions of theology pervade efforts to facilitate cooperation and dialogue across religions.  We often search for what is common in order to build a sense of shared purpose across religious spaces that can look very different in practice.  In this lecture, R, Ethan Tucker looks at some of the laws surrounding Avodah Zarah - the rabbinic term for foreign or forbidden worship - and explores whether a claim of shared monotheism is sufficient to ground a sense of overlapping religious purpose. How far we might stretch the definition of monotheism in order to facilitate sharing social and religious space? This lecture was originally delivered at Hadar's Summer Learning Retreat in June 2022.

In this week’s parashah, we meet a character who teaches us a lesson in morality, and also ends up in the first blessing of the Amidah, one of our most important prayers. Surprisingly, this character, Malki-Zedek, is not part of the Jewish people! Yet Malki-Zedek teaches Avram - and, in turn, all of us - how to avoid moral pitfalls.

What happens when we try to pray, but we just can’t make it work? Is there any hope, or any strategies, for those of us who can’t always reach the heights of connection with God in every moment of prayer? A particular interpretation to a strange phrase in this week’s parashah offers us some guidance.

From the beginning of the Torah, humans have a fraught relationship with knowledge. The essence of da’at—knowledge—in Adam’s world is the tree of knowledge (עץ הדעת) of good and evil (Genesis 2:9). Adam is instructed to eat of all the trees, but not from the tree of knowledge (Genesis 2:17). When the snake speaks to the woman about the tree, he claims that once they eat of this tree, they will be like God, “knowing good and bad”—יודעי טוב ורע (Genesis 3:5).

We repent in order to go back to the way that things were, to repair what has broken, and to retrieve what we have lost. We often think of teshuvah as a type of reset button that enables us to erase the past, emerging healed and forgiven. But what if this understanding is erroneous? What if teshuvah does not change what we hope it will change and fix what we need it to fix? This lecture was originally recorded in Elul 2021.

The High Holidays are a murky time of transition. How can we balance the need to both take stock of our past and look forward to the future? In this lecture, Rabbi Micha'el Rosenberg considers different visions of teshuvah to guide us through this important part of the calendar. This lecture was originally recorded in Elul 2021.

Parashat Nitzavim falls in the thick of the season of teshuvah in the calendar. This is no coincidence—it is the primary source in the Torah for the concept of teshuvah. Although we will sin and face the consequences of our failures, Nitzavim teaches that we can find our way back to a life of blessing.

Where does Avinu Malkeinu come from, why do we say it on Rosh Hashanah, and what does it mean to call God “Our Father, Our King?” Rabbi Elie Kaunfer considers these questions in his lecture, which was originally recorded in Elul 2021.

In Parashat Ki Tavo, Moshe instructs the people to do an extensive ceremony when they come to a specific mountain after they enter the land. Many aspects of this ceremony are reminiscent of Sinai. A mountain, words of Torah written on stones, building an altar and offering sacrifices. It looks like a reenactment of entering into a covenant with God at Sinai and all of the obligations entailed by berit. But why is there a need to reenact Sinai? Wasn’t that one-time event powerful enough on its own to solidify entry into covenant for all future generations?

Rabbi Elie Kaufner explores the themes and intertextual references in Unetaneh Tokef. This lecture was originally recorded in Elul 2021.

Exercising leadership means taking responsibility. At the end of last week’s parashah, Shoftim, elders of a town closest to an unsolved murder proclaim they bear no responsibility for the murder and ask for atonement. Yet the Talmud learns from this ceremony of disclaiming guilt that leaders nonetheless bear responsibility—for example, to provide proper accompaniment as travelers leave their city. Blood of the heifer drips down their hands as they claim they have no blood on their hands.

Rabbi Aviva Richman examines the idea of God as King in the Musaf Amidah for Rosh Hashana. This lecture was originally recorded in Elul 2021.