Every rabbi has a rabbi—someone who shaped them into the leader they became. For many North American Conservative rabbis, that figure is often Abraham Joshua
The Torah advises the young to “Remember the days of old; reflect upon the years of other generations” (Deuteronomy 32:7). As a writer of historical
Heschel writes in 1973 in “Reflections on Death”: Life here and now is the task. Every moment can be an achievement.
Written by S.Y. Agnon in the Conservative Judaism Journal for those who died in the War of 1948, these words are especially fitting today.
Explore why Conservative Judaism changed the language of the sacrifices in the prayer book. It shows more about the Movement.
Rabbi Zecharias Frankel in 1845 explores the nature of Judaism as it faces progress and highlights the nature of change in Judaism.
Rabbi Greenberg writes, many ideas matured in rabbinic thought, particularly “group of ethical values usually associated with the concept of Democracy.”
Rabbi Gordis writes, “the main current of Biblical thought and Jewish tradition is fundamentally democratic…”
Rabbi Abramowitz z”l: “…Tish’a be-Av amid the ruins of the Roman Empire [was] fraught with inner meaning and significance…in 1948”
What is it like being a Conservative Jew in Jerusalem and how do we understand the holiness of the holiest place in the world?
Rabbi Artson shares his “Ani Ma’amin,” the credo that he recites every day as he things about Conservative Judaism as a dynamic force.
Rabbi Max L. Forman z”‘ wrote: “the formulation of a dynamic approach to Jewish law; not to a corpus or platform, but to a methodology.”
Rabbi Max Arzt z”l wrote, “Its realistic and reverential attitude to tradition is animated by a profound concern for Jewish unity…”
While writing a teshuvah on changing our language for aliyot to kohenet from bat kohen, Rabbi David J Fine, PhD, reflects on egalitarianism.