Scholarly, Compassionate, and Practical Jewish Teachings on God, Prayer, Torah and Kabbalah with Rabbi Nadav Caine (ravnadav)
Jews pray the Aleinu prayer three times a day to end every service, which is weird because it was composed just for Rosh Hashanah. How did this tradition develop? And should we, like some Jewish denominations, eliminate or change it out of embarrassment for its wishing all nations to bow down to the true God? Listen before you make up your mind.
Kol Nidrei Sermon 2026
Yom Kippur Sermon 2026
"The Machzor as a Guide to Responding to Antisemitism" - The Jewish Holidays focus on Unetaneh Tokef --the reality of pain and adversity-- and Scapegoating/Confession. I use these as a guide to understanding and responding to anti-Semitism and anti-Zionism, and I don't hold back from analyzing their relationship.
What are the most common commandments in the Torah? Shabbat? Kashrut? No, it's repetition after repetition about caring for the stranger, the widow, the orphan, the poor, and the daily laborer. Are these terms that identify specific roles in Biblical society that are not easily mappable onto modern society? Or is that exactly wrong -- even to the point of our mistranslating them (like "orphan") to put ourselves at a distance?
Almost every part of the last two sections of Numbers seems obvious, and usually offensive, from war, to borders, to women, and so on. I pick three items that seem to need no further interpretation than what we think they mean, and turn them on their heads. WE ONLY SEE TORAH WHEN WE SEE OURSELVES DEEPLY. The last of the three: do we Jews living outside the Land have a right to have opinions about Israel?
I have watched ridiculous ways of explaining why things are right and wrong to small kids --which indicates that most adults have no clue themselves. I've watch the "rational consequences" approach, giving kids long multiple-choice decisions while teasing out each's consequences --while kids stare blankly. I have watched the Golden Role approach -- really? How about the new trend of Empathy and Restorative Justice? It sounds ...
This year's traditional teaching on a Law of Passover (per the tradition of Shabbat Hagadol). For a download of the text I'm referring to: https://www.rabbinicalassembly.org/sites/default/files/public/jewish-law/holidays/pesah/b-dikat-hameitz.pdf
The Iran War began at Purim (about Persia, now Iran) and now we're at Passover with Persia yet again as we are required to read Malachi. The Bible actually ends in the Persian period with the triumvirate of Ezra, Nehemiah, and Malachi. I share some history, some Bible, and some modern absurd framing that exemplifies the idiotic antisemitism rampant in our popular media as this war rages on.
There is a loss that takes place between the end of Exodus, with the people donating materials and building the tabernacle in small groups excitedly, and the beginning of Leviticus with the routinization of altar offerings and a professional class to facilitate essential social functions. This loss is precisely the one the great thinkers Max Weber and Jurgen Habermas described in their most important works. It's not accident Haberm...
This is a Drash on Parashat Tetzaveh, an Exodus portion about the priestly clothing that usually elicits shallow reflections on clothes. Instead, I try to bring to life the amazing living language of garments in Jewish history -- a language of norms embedded in visual cues. It's a language modern culture has thrown away, and the values that go with it, and we are the poorer for it.
For parashat Terumah, the Rabbis pair a Torah reading about Terumah, donation from the heart, with the account of Solomon's building of the first Temple, which was done using "mas," forced labor, the customary tax of the time. But wasn't that what was forced on the Israelites in Egypt, and to which much of the Torah is a direct response? Shouldn't we be just a little bit uncomfortable?
The 2nd Commandment says not to make a chiseled thing part of our worship, yet the 10 Commandments actually are a chiseled thing! In this podcast, I show how the Jewish tradition the notion that it's okay in this instance because we make divine speech --words chiseled on these chiseled stones!-- the center of our worship practice. This changes everything: holiness comes through the holiness of speech, both divine in creating worlds...
My remarks from a local rally.
Drawing on the book "(Un)kind: How 'Be Kind' Entrenches Sexism" by Victoria Smith and Ellen Scherr's essay "The Neuroscience of Why You Suddenly Can’t Pretend Anymore," I examine Jacob's deathbed blessings to his sons, which are impartial statements of fact with neither personal commentary nor people-pleasing softening. I see in my own life the draw of middle age to convey factual statements without personal judgment, but the...
At the end of Genesis, Joseph centralizes the agricultural system of Egypt, saving the country from collapse due to upcoming years of bad crops (e.g. due to drought), but turning farmers into serfs upon their own land in the process. The Rabbis debate whether Joseph did a good thing or a bad thing to the people. I take two stories from the headlines to take each side of this debate: first, the collapse of American farms due to corp...
My Kol Nidrei 2025 Sermon on how our phones are amplifying the centrifugal force of the pull of our individual lives, sacrificing the centripetal force of community, by holding out a fake community, a false version of ourselves (the shadow masquerading as the soul), and building Temples for us to worship the A.I. gods.
This is a revision of a podcast I released several years ago. It focuses on Isaac as the patriarch of Imposter Syndrome. In my own life, I've come to make peace with my own Imposter Syndrome, seeing the anxiety I must live with as a gift that leads me not to shame, but to service. It has made me appreciate Isaac enormously.
I relate the debate from Bereishit Rabbah to This American Life episode 550.
Most of us have been avoiding the painful conversations with friends and family over Gaza. Why? It seems like we have no common frame of reference, and so it hardly seems worth it. In this Rosh Hashanah sermon, I do something a little bizarre: I use Judaism's main halakhic code about war -- Maimonides' codification of all the Torah's statements on war-- to illuminate the war we are at with ourselves. My hope is that it opens us all...
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