Former circus elephant Henry follows the sound of music to the Broner family's sukkah and a little boy has a clever way to include Henry in the holiday fun.

Kar-Ben Read-Aloud eBooks with Audio combine professional narration and text highlighting to bring eBooks to life! Henry, once a happy circus elephant, feels lonely and sad at the farm for old elephants, where nobody wants to hear him sing. One evening, he follows the sound of music and singing to the Brenner family's sukkah. At last, a place where he might sing. But Henry cannot fit inside the sukkah! Ori knows it's a mitzvah to invite guests, and he gets a big idea about how to include Henry in the Sukkot fun.

Former circus elephant Henry follows the sound of music to the Broner family's sukkah and a little boy has a clever way to include Henry in the holiday fun.

Two sisters plan a special breakfast in their family's sukkah during the Jewish harvest holiday of Sukkot.

Tamar calls on her older and bigger friends in the neighborhood to help her complete the sukkah she has built as a temporary shelter to celebrate Sukkoth.

When a rainstorm soaks the sukkah Sam and his family have built for Sukkot, a variety of insects and animals take shelter inside it instead, including a ladybug, a butterfly, two bunnies, and a colony of ants.

It's almost Sukkot, and Micah and his family are heading to Farmer Jared's pumpkin patch. Micah wants to find the very best pumpkin to decorate his family's sukkah, but Farmer Jared says his pumpkins can also go to a soup kitchen, to feed people who need a good meal. What will Micah decide to do with the best Sukkot pumpkin ever?

Sammy Spider learns about the festival of Sukkot by watching the Shapiro family build their sukkah.

Three mysterious guests appear at generous but impoverished Ezra's table on Sukkoth and bless him, while they bring curses upon his rich but selfish brother Eben.

Beginning with a startling endorsement of the patristic view of Judaism—that it was a "carnal" religion, in contrast to the spiritual vision of the Church—Daniel Boyarin argues that rabbinic Judaism was based on a set of assumptions about the human body that were profoundly different from those of Christianity. The body—specifically, the sexualized body—could not be renounced, for the Rabbis believed as a religious principle in the generation of offspring and hence in intercourse sanctioned by marriage. This belief bound men and women together and made impossible the various modes of gender separation practiced by early Christians. The commitment to coupling did not imply a resolution of the unequal distribution of power that characterized relations between the sexes in all late-antique societies. But Boyarin argues strenuously that the male construction and treatment of women in rabbinic Judaism did not rest on a loathing of the female body. Thus, without ignoring the currents of sexual domination that course through the Talmudic texts, Boyarin insists that the rabbinic account of human sexuality, different from that of the Hellenistic Judaisms and Pauline Christianity, has something important and empowering to teach us today.