The stories transmitted in the Talmud and midrash present contemporary readers with a rich and delightful entry point into the Rabbinic worldview and mindset, offering moral insights and memorable lessons. At the book launch for How to Read a Talmudic Story, Dr. Jeffrey L. Rubenstein and R. Aviva Richman explore how these narratives illuminate rabbinic values, struggles, and creativity. Together, they consider not only how to read these stories, but what they continue to teach us today. Recorded in March 2026.

Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/TalmudicStoryBookTalk2026RichmanRubenstein.pdf

Midrash Vayikra Rabbah offers an extensive homily on the shelamim (peace or well-being offering) based on the linguistic affinity between the Hebrew words shelamim, sheleimut (wholeness), and shalom (peace). By examining both the technical details of how the offering was brought and the linguistic potential inherent in its name, the midrash transforms a discussion of ancient ritual into an exploration of the very nature of peace.

The exodus is nothing less than the "orienting event" of Jewish life. But Exodus memory also has another, much more painful side: amidst suffering and devastation, Jews remember the exodus and wonder why, if God redeemed us then, God does not do so now. In this lecture, R. Shai explores the double-edge of memory: exploring how it can sustain us in hope and how, sometimes, it can deepen our despair.

This lecture was delivered in memory of Jerome L. Stern z"l in March 2026.

Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/SternPesahLecture2026HeldLivingWithoutExodus.pdf

The Book of Leviticus, Vayikra, begins: “God called (ויקרא) to Moshe and spoke to him from the Tent of Meeting, saying” (Leviticus 1:1). Why does God begin with a call? What is the essence and context of this kind of summoning?

What is the value and beauty of Tanakh? And how are biblical texts aware of, and in conversation with one another? In this class, Rabbi David Kasher investigates the Tanakh's conception of Kingship as it is first formulated in the Torah and then recalled and reconsidered by the prophets and kings. Recorded at the Tanakh Intensive 2026.

Source sheet: https://mechonhadar.s3.us-east-1.amazonaws.com/mh_torah_source_sheets/TI2026KasherReadingTanakh.pdf

The Torah portions of VaYakhel and Pekudei describe the practical implementation of the construction plans for the tabernacle (mishkan), originally detailed in Terumah and Tetzaveh.

The absence of a leader creates a vacuum, and this vacuum invites a question: What kind of leadership are we seeking? At the beginning of Parashat Ki Tissa, Moshe is absent. When he ascended the mountain at the end of Parashat Mishpatim, he entered the cloud, and left behind an alternative leadership structure, appointing two individuals in his stead: Aharon and Hur. Who are they, what happens to them—and what do we learn from them about the essence of leadership?

From a theological perspective, the most striking feature of the Book of Esther is God’s absence. God’s name does not appear anywhere in the megillah, which—at least on the level of peshat (the simple, contextual meaning)—presents an entirely human story.