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Jonah Rank

Rabbi Jonah Rank is President and Rosh Yeshivah of Hebrew Seminary: A Rabbinical School for the Deaf and Hearing. An award-winning Jewish songwriter, Rabbi Rank earned an MA in Jewish Thought and was ordained in 2015 at the Jewish Theological Seminary of America. Rabbi Rank has been involved in Jewish education for many years and served as the Maskil (“Teacher-of-Tradition”) at the Shaar Shalom Synagogue in Halifax, Nova Scotia, where his spouse, Rabbi Dr. Raysh Weiss, served as Senior Rabbi. While living in Canada, Rabbi Rank initiated the annual Halifax Communal Beit Midrash, and collaborated with the community’s Education Committee in rebooting the Halifax Joint Hebrew School. Following his family’s return to the U.S, he became the Director of the Shul School at Kehilat HaNahar in New Hope, Pennsylvania. While managing the supplementary school, Rabbi Rank co-led a Virtual Youth Arts Beit Midrash serving youth across five states, designed a virtual reality Purim carnival, and created curricular materials for young Jews to engage with Jewish notions of responsibility towards marginalized communities and to the planet. Rabbi Rank has authored several academic articles, served as the Managing Editor of Zeramim: An Online Journal of Applied Jewish Studies, and is currently editing Siddur Kanfey HaShekhinah, a forthcoming traditional Ashkenazi Hebrew prayer book, where the language referring to God is with feminine grammar. An advocate for civic causes, Rabbi Rank was appointed in 2021 to the Environmental Advisory Council in the Township of Lower Makefield, Pennsylvania. Rabbi Rank’s recently moved with his family to Natick, Massachusetts.

https://jonahrank.wordpress.com
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שבע ברכות לנפשות קשורות | Seven Blessings For Interlinking Souls, by Rabbi Dr. Raysh Weiss and Rabbi Jonah Rank

Contributed on: 01 Sep 2015 by Raysh Weiss | Jonah Rank |

When Jonah Rank and Raysh Weiss intended to finalize the words of the “Seven Blessings” (Sheva Berakhot, שֶֽׁבַע בְּרָכוֹת) that their friends and family members would offer them on their big day, they attempted to preserve the most widespread Ashkenazic version of these seven nuptial blessings with which their Jewish marital status would be effected. However, they attempted to avoid phrases that would limit the gender or sex of the blessings’ referents. Additionally, they sought to ensure that their blessings focused on the happiness of the occasion at hand. . . .