According to Jewish tradition, the holiday of Rosh Hashanah—the Jewish New Year—marks the “birth” of man on the sixth day of creation. But what else was created along with him? According the sages of the Talmud, Adam and Eve ate from the Tree of Knowledge on the very same day they were made, bringing the capacity for sin latent within them out into the world. Sin, in other words, is part of God’s original creation.

In this season of repentance between Rosh Hashanah and Yom Kippur, we welcome Rabbi David Bashevkin to the Tikvah Podcast. His new book, Sin-a-gogue: Sin and Failure in Jewish Thought, helps us think about the nature and origins of sin. Rabbi Bashevkin and Jonathan Silver discuss what it means to think of sin as part of the fabric of creation, the relationship between sin and free will, and how we should think about the sins and failures of the individual versus those of the community.

If you follow Israeli politics, then you know that within the past year, the Jewish state has experienced two deadlocked elections. What explains this political stalemate?

According to Micah Goodman, one of Israel’s leading public intellectuals, Israeli politics is trapped in a Catch-67. Most Israelis have been persuaded by the Right that peace with the Palestinians isn’t feasible and that withdrawal from Judea and Samaria would be a security nightmare. But they are also persuaded by the Left’s argument that Israel’s control over the West Bank poses a demographic time-bomb that threatens the nation’s character as a Jewish and democratic state. They think that establishing a Palestinian state right now would be a disaster and that remaining in the territories would be a disaster.

With the exception of shabbat, there is probably no practice that distinguishes pious Jews more than the observance of kashrut—the Jewish dietary laws. Whether at a business meeting or an everyday social gathering, Jews who keeps kosher have to set themselves apart from the crowd whenever food is involved. To keep kosher is to stand out.

And that is precisely the point.

For much of the 20th century, the major denominations—Conservative, Reform, Orthodox—loomed large over institutional Jewish life in America. But in 2019, the Jewish scene looks different; the movements hold less purchase on Jewish life than they once did, especially for the young. And the denominations look different internally as well. Reform Judaism has embraced ritual practices once deemed outmoded. Orthodoxy, which many thought on its way to extinction, is strong, growing, and confident. And Conservative Judaism, once thought to be the future of American Jewry, is caught betwixt and between, too religiously observant to facilitate intermarriage, too religiously lenient to command the encompassing solidarity and halakhic observance of Orthodoxy.

In this second installment in our series on The New American Judaism: How Jews Practice Their Religion Today, Jack Wertheimer helps us make sense of the many changes in Jewish denominational life. He looks at the strengths and weaknesses of the major Jewish movements, and gives us insight into the variance between the denominational doctrines and the “folk religion” that Jews actually practice. Wertheimer also ponders what the Jewish movements can continue to contribute to Jewish life in our age of declining allegiance to institutions.

21st-century America has seen religious faith buffeted by cultural change, social upheaval, and serious intellectual and moral challenges. American Judaism has not been immune from this broader trend, and Jews across—and outside—the denominational spectrum have tried to adapt to the complexities of modern life. How are Jewish leaders cultivating cultural antibodies to resist the worst of modernity, while at the same time taking advantage of modernity’s new realities? Which strategies are succeeding, and which are failing? And what are the measurements that tell us what is actually working?

These are the questions the eminent historian Jack Wertheimer asks in his indispensable new tour of the Jewish horizon, The New American Judaism: How Jews Practice Their Religion Today. And this week, Professor Wertheimer joins the Tikvah Podcast for the first of a multi-part series of discussions on what he has learned about American Jewry.

Since 1949, every election in Israel’s history has yielded a governing majority…until now. Though the bloc of right-wing parties emerged from the April 2019 Knesset elections with a clear majority, coalition negotiations fell apart when Avigdor Lieberman, head of the secular rightist Yisrael Beytenu party, made demands regarding the conscription of haredim into the Israel Defense Forces that were unacceptable to the ultra-Orthodox. Israelis will head back to the polls in September, but the key conflicts surrounding the place of the haredim within Israeli society are not going away any time soon.

What are the beliefs driving Lieberman and his supporters? What are the concerns motivating Israel’s ultra-Orthodox? And what does it mean for Israel that its haredi community is at the center of the nation’s latest political brouhaha?

Would you want to live forever? What would your spouse, your children, your friends mean to you if you knew you would outlive them all? Is our mortality a problem to be solved, or an indispensable ingredient in making life worth living?

These questions have long been debated by philosophers and bioethicists, but they are perhaps best explored though the medium of literature. That’s exactly what bestselling novelist Dara Horn does in her latest book, Eternal Life. The book tells the tale of Rachel, a young women living in Roman-occupied Judea, who makes a trade with God: her sick child will live, but she will never die. As Rachel reflects on a lifetime of 45 marriages and hundreds of children, lived in many countries over thousands of years, she tries to understand what makes life worth living, and moves us to ponder the question along with her.

This Friday, the world’s leading economic powers will gather in Osaka, Japan, for the G20 summit, and though it won’t be on the official agenda, the rising tensions between Iran and the United States will loom large over the gathering. Since May, the Islamic Republic has carried out half a dozen acts of sabotage and violence against the U.S. and its allies. What is the story behind Iran’s escalating provocations? Is it looking for war? Is America?

Earlier this week, Hudson Institute scholar Michael Doran offered a compelling account of the strategic thinking behind these recent Iranian actions. In “What Iran Is Really Up To,” published in Mosaic, Doran presents compelling evidence that Iran is seeking to sow fear among European governments in the hope that they will pressure the Trump Administration to reinstate two vital waivers that would ensure the continued viability of Iran’s nuclear weapons program. This is part of a long game, writes Doran, to revive the Iran Deal and preserve Iran’s path to a nuclear bomb.

On September 6, 2007, shortly after midnight, Israeli fighters advanced on Deir ez-Zour in Syria. Israel often flew into Syria as a warning to President Bashar al-Assad, but this time, there was no warning and no explanation. This was a covert operation, with one goal: to destroy a nuclear reactor being built by North Korea under a tight veil of secrecy in the Syrian desert.

In his latest book, Shadow Strike: Inside Israel’s Secret Mission to Eliminate Syrian Nuclear Power, Jerusalem Post Editor-in-Chief Yaakov Katz tells the inside story of how Israel stopped Syria from becoming a global nuclear nightmare. In this week’s podcast, Katz sits down with Tikvah Fund Chairman Roger Hertog to discuss his book. Katz sheds light on the decision-making processes of both the United States and Israel in the run-up to the bombing, explores the sometimes clashing personalities of the players involved in the deliberations over the strike, and reflects on how Israel’s bold decision to bomb the Syrian reactor protected not only the Jewish state, but also the entire world.

New York’s legendary Jewish Museum was founded by the Jewish Theological Seminary (JTS) in 1904 with just 26 objects. When it opened to the public in 1947, JTS Chancellor Louis Finkelstein told the New York Times that he hoped the museum’s artifacts would celebrate “the singular beauty of Jewish life, as ordained in the laws of Moses, developed in the Talmud, and embellished in tradition.” Though the museum grew and changed over the decades, its commitment to this fundamentally Jewish—even religious—mission never completely disappeared, even as it waxed and waned.

But the museum’s new permanent exhibition—titled Scenes from the Collection—couldn’t be farther from realizing Chancellor Finklelstein’s ambition. Filled largely with nostalgic kitsch, the exhibit does little more than flatter the shallowest of contemporary cultural prejudices about Jews in Judaism. In Mosaic’s May Essay, Menachem Wecker reviews the exhibit and shows us how and why it went wrong.