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Unveiling the Heart: Where Belief Meets Deed

The Oral Torah teaches us that transgressions between a person and the Creator can be asked for forgiveness from the Creator on Yom Kippur by fasting, prayer, and Charity. On the other hand, transgressions between a person and his friend are not enough to ask for forgiveness from God on Yom Kippur; one must ask for forgiveness from the victim himself.


My behavior reflects what I truly believe.


Belief in God seems to belong to a dimension between man and God. However, how I treat others and behave towards people belongs to a different dimension - between one person and another.

This is a wrong understanding!

The famous verse in the Torah, "Love your neighbor as yourself; I am God," reveals an essential connection between these two dimensions. It can be said that it is more than just a 'connection' between these dimensions; it is the same thing.

When a person does not behave morally towards others, does he believe we are all creations of one Creator?

A person's behavior as a person, as a living soul, reveals what he believes. This is also what the verse teaches us: why should you behave as "love your neighbor as yourself"? As it is written in the verse continues, the reason is that "I am GOD." The commandment comes from the Creator, who created and gave us life. Also, to a fellow who is next to me.

When we think of it this way, naturally, our behavior towards others will be ethical.

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A Bridge between Faiths
An Open Letter to Islam
[Part 1]

Rabbi Oury Cherki's "A Bridge between Faiths: An Open Letter to Islam, Part 1" delves into the intricate dynamics between Judaism and Islam post the 2023 Hamas attack on Israel. The piece probes the philosophical and legal facets of Islam's status in Jewish literature, uncovering points of unity and contention. Cherki scrutinizes Islam's potential for spiritual progress and calls for a nuanced understanding amid the unique historical context. The article accentuates the scarcity of literature exploring Judaism's stance on Islam, presenting itself as a contribution to fostering mutual comprehension.

Cherki elucidates the shared beliefs in monotheism, rejecting God's corporeality and idolatry, while acknowledging differences in their understanding. Notably, he highlights the significance of the Seven Noahide Laws, urging Islam to embrace them more unequivocally for enhanced cooperation. Judaism's recognition of Islam as a sister religion and the potential for collaboration are explored alongside historical perspectives, celebrating the initial affinity between the two faiths.

However, the article confronts substantial disagreements, including Islam's assertion of the nullification of the Mosaic Torah and claims of corruption by Jews. It underscores the necessity for Islam to acknowledge the eternal validity of the Torah and the divine promise of the Jewish return to their homeland. Cherki posits three prerequisites for Judaism to accept Islam as a legitimate religion for all, calling for recognition, abandonment of claims of corruption, and acknowledgment of the divine promise.

Concluding with a call for peace, Rabbi Oury Cherki sets the stage for Part 2, promising an exploration of Muhammad's status, Judaism's potential contributions to Islamic faith, and more. This open letter seeks to build a bridge between the believers in the One God, urging Islamic religious leadership to engage in dialogue on critical issues for future harmony.

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