Dec. 3, 2008 Steven Emerson: Yes, the terrorists are winning Don Terry: Lifetime, no see Dec. 2, 2008 Melanie Phillips: The Mumbai atrocity is a wake-up call for a frighteningly unprepared world Stratfor Geopolitical Intelligence Report: Strategic Motivations for the Mumbai Attack Dec. 1, 2008 Max Freidlander, as told to Jacklyn C. Wadler: India Inkings Mark Steyn: Whodunit!? Nov. 28, 2008 Rabbi Ahron Rapps: An evil seed that didn't have to be Melanie Phillips: Carpe diem --- or can we all relax now? Nov. 26, 2008 Michael Feldberg: Meet the Orthodox Jew who laid groundwork for scientific development of ordnance that undergirds America's current world leadership Andrea Simantov: Shades of life Nov. 25, 2008 The Jewish Ethicist by Rabbi Dr. Asher Meir : Getting Emotional For Influence The Kosher Gourmet by Ethel G. Hofman : Thanksiving feast! Nov. 24, 2008 Rabbi S. Binyomin Ginsberg: 'I just Became a grandchild!' Barry Rubin: Don't flatter your enemies, protect your friends Nov. 21, 2008 Rabbi A. Henach Leibowitz: Money matters? Caroline B. Glick: Civilization walks the plank Nov. 20, 2008 Rabbi Avi Shafran: Bronfman's blindness The Kosher Gourmet By Linda Gassenheimer: Portobellos add a hearty flavor to pasta with pesto Nov, 19, 2008 The Jewish Ethicist by Rabbi Dr. Asher Meir : Spread the wealth? Jewish tradition and income equality Elliot B. Gertel: 'Mad Men': Tackling prejudices or reinforcing them? Nov, 18, 2008 Dr. Debby Schwarz Hirschhorn: The End of the Age of Reason Jonathan Tobin: Does Barack + Bibi = Disaster? Nov, 17, 2008 Rabbi Yonason Goldson: The End of the Age of Reason Diana West: Gulling Americans into making terror legit? Nov, 14, 2008 Rabbi A. Henach Leibowitz: The Power of Spiritual Inertia Caroline B. Glick: The perils ahead Nov, 13, 2008 Stratfor Intelligence Briefing: How Bush and Obama together could change the Middle East dynamic The Kosher Gourmet by JeanMarie Brownson: Sweet and savory, crispy and meltingly tender bestilla Nov, 12, 2008 The Jewish Ethicist by Rabbi Dr. Asher Meir : Tyrannical Co-Workers Michael Doyle: High Court to consider today donated monuments that may have religious messages in public parks Nov, 11, 2008 Frank J. Gaffney, Jr.: Will Obama stop government officials considering institutionalizing financial jihad? Jonathan Tobin: They Will Decide Their Own Fate Nov, 10, 2008 Rabbi Avi Shafran: $8 billion, modern-day Tower of Babel being built? Barry Rubin: A letter to the president-elect from a Middle East realist Nov, 7, 2008 Rabbi Francis Nataf: Of Children and Immortality Caroline B. Glick: Livni's Obama strategy Nov, 6, 2008 Rabbi Yonason Goldson: How I tricked a classroom of apathetic students into grasping the fallacy of moral relativism The Kosher Gourmet By Gina Kim: Tips for making the perfect soup --- includes recipes Nov, 5, 2008 The Jewish Ethicist By Rabbi Dr. Asher Meir: Destitute Debtors Bruce Weinstein: 'Religulos': Bad title,even worse movie Nov, 4, 2008 Frank J. Gaffney, Jr.: Treasury Dept. submits to Shariah law Frida Ghitis: A surprise for Obama in the Middle East Nov, 3, 2008 Jonathan Rosenblum: Who says Jews are Smart? Jonathan Tobin: Was He Wrong About Everything? March 22, 2007 J-Rhythms with Avraham Rosenblum: JWR's cutting-edge music program showcasing performers -- singers, song writers, musicians, and bands -- who learn and live the Torah lifestyle (OUR NEWEST IGODCAST !) Oct. 29, 2003 Mortimer B. Zuckerman: Graffiti On History's Walls (MUST-READ!)

Jewish World Review April 23, 2004 /2 Iyar, 5764 The secrets of ‘Ein Keloh-enu’ Rabbi Nathan Lopes Cardozo At first blush, one of Judaism's most popular liturgical songs, dealing with greatness of the Divine, seems illogical. But study its words and get a crash course in Judaism's philosophical underpinnings http://www.jewishworldreview.com | Commentators have noted that the sequence of the famous song-prayer "Ein Keloh-enu" ("Nobody is like our G-d") sang at the end of the morning service is somehow odd. In this prayer we first state that there is nobody like our G-d and then continue and ask "Mi-Keloh-enu" ("Who is like our G-d?"). Would it not be more logical first to ask who is like our G-d and afterwards continue to state that nobody is like Him? Even more surprising is the fact that the song does not answer its own question. Nowhere throughout the song is there any answer to "Mi- Keloh-enu" ("Who is like our G-d?") All what one could argue is that the song answers its own question ("There is nobody like our G-d") before the question is posed! It seems that it is not the answer, but the question that counts. By reversing the obvious order and refusing to answer its own question, Judaism wants to make the point that the recognition of G-d is first of all an act of faith and only in the second place an act of philosophical inquiry. This is not because reason has no place within Judaism, but because faith is more than reason. The first is absorbed by the brain and is not able to surpass it. When, however, an act of faith takes place, it occurs in the form of an upheaval which agitates the whole of man far beyond the limitations of ratio. Faith, while recognizing the importance of reason, is contingent on the courage of the believer in realizing that reason can be abused and be presumptuous. By putting a non-starter kind of answer before the question, the song of "Ein Keloh-enu" asks a most powerful question: 'How is reason able to understand which is absolutely different from itself?' For if G-d is absolutely unlike man then man is absolutely unlike G-d. But how then can human reason be expected to understand this? Merely for man to obtain the knowledge that G-d is unlike himself, man needs the help of G-d. At the same time one should use reason to demonstrate its own limitations. Reason can disclose eternal Truths, including the opacity of reason. Its main function is to recognize that there is an infinity of things which surpasses it (Pascal). And just like power corrupts, so reason is able to corrupt, often enslaving all those whose minds are not strong enough to master it. The song of "Ein Keloh-enu" therefore reflects a deep Jewish sentiment. It rejects the traditional so called "rational demonstrations" for the existence of G-d since they exist of serious paradoxes. Once you prove G-d's existence, you have brought Him within the limits of reason and as such disproved the matter you wanted to demonstrate. To recognize that there might be something that not only transcends all concepts but even stands totally outside any "concept" is an important dimension of religious truth. "All souls descend from Heaven to Earth", said the Kotzker Rebbe "and once they have arrived the 'ladder' is removed. Then the souls are told that their life task is to find their way back to Heaven, so they start looking for the ladder… Some people give up, after all: How can one ascend to Heaven without the ladder? Others throw themselves to heaven and fall. But wise people are those who know that there is no alternative: What we are called up to try to do we must do. Whatever happens we must continue to strive upward till G-d Himself will come to our aid." This is the secret of "Ein Keloh-enu". . Sign up for the daily JWR update. It's free. Just click here. JWR contributor Rabbi Nathan Lopes Cardozo is a world-renowned lecturer and ambassador for Judaism, the Jewish people, the State of Israel and Sephardic Heritage. This article was inspired by conversations with several musicians. To comment, please click here. © 2004, Rabbi Nathan Lopes Cardozo