God of Becoming and Relationship: The Dynamic Nature of Process Theology

Perhaps that is why the Torah refers to our totality—body, memory, identity—as nefesh (“soul”). You don’t have nefesh; you are one.

Everywhere we go, we still bring our Torah with us. We live our mitzvot and whirl the ancient dance of halakhah—observance, study, commentary, life. Our

Charles Hartshorne,

For a superb presentation of Aristotelian premises and logic in the context of religious philosophy, there is no better presentation than Norbert M. Samuelson, Revelation and the God of Israel

the mitzvot in this understanding gain an irreplaceable urgency that embodies delight, companionship in times of joy and sorrow, at our waking, and throughout our days.

Jakob Petuchowski, Studies in Modern Theology and Prayer

If we Jews seek closeness to God in covenant, small surprise that we count the ways of living the love in the hundreds of mitzvot that make our lives holy and link our way to those of our ancestors and the wisdom of our tradition. “God so loved Israel that God surrounded them with mitzvot: tefillin on their arms and heads, tzitzit on their garments

Torah is both a product (a collection of books) and a process (the act of distilling God’s presence / will / invitation into words).

the fruit of faith is moral rigor, persistent love, and abiding justice: