Joseph B. Soloveitchik
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Rabbi Dr. Joseph B. Soloveitchik | |
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Title | The Rav |
Personal | |
Born | February 27, 1903 12 Adar 5663 |
Died | April 9, 1993 | (aged 90)
Religion | Judaism |
Nationality | American |
Spouse | Tonya Lewit, Ph.D. (1904-1967) |
Parent(s) | Moshe Soloveichik and Peshka Feinstein Soloveichik |
Denomination | Orthodox Judaism |
Position | Rosh yeshiva |
Yeshiva | |
Yahrtzeit | 18 Nissan 5753 |
Buried | Beth El Cemetery, West Roxbury, Massachusetts, USA |
Dynasty | Soloveitchik dynasty |
Joseph Ber Soloveitchik (
As a
He is regarded as a seminal figure by Modern Orthodox Judaism and served as a guide and role-model for tens of thousands of Jews, both as a Talmudic scholar and as a religious leader.
Heritage
Joseph Ber Soloveitchik was born on February 27, 1903, in
Early years, education, and immigration
Soloveitchik was educated in the traditional manner at a Talmud Torah, an elementary yeshiva, and by private tutors, as his parents realized his great mental prowess. According to a curriculum vitae written and signed in his own hand,[2] in 1922, he graduated from the liberal arts "Gymnasium" in Dubno. In 1924, he entered the Free Polish University in Warsaw, where he spent three terms, studying political science. In 1926, he came to Berlin, Germany, and entered the Friedrich Wilhelm University. He passed the examination for supplementary subjects at the German Institute for Studies by Foreigners, and was then given full matriculation at the University. He took up studies in philosophy, economics, and Hebrew subjects, simultaneously maintaining a rigorous schedule of intensive Talmud study.
According to the CV, among his "highly honored" teachers in university, bearing the title "
He wrote his Ph.D. thesis on the epistemology and metaphysics of the German philosopher Hermann Cohen. Contrary to most biographies, which erroneously state that in 1931, he received his degree, he actually passed his oral doctor's examination on July 24, 1930, but graduated with a doctorate only on December 19, 1932, as he had requested an extension to allow him to expand his thesis. Documents exist to support this assertion, located by Marc B. Shapiro in the University of Berlin archives.[3]
In 1931, he married Tonya Lewit (1904-1967), who had earned a Ph.D. in Education from
During his years in Berlin, Soloveitchik became a close disciple of
Boston
In 1932, Soloveitchik emigrated to America and settled in Boston, where he referred to himself as "The Soloveitchik of Boston." In that year, he opened a yeshiva known as Heichal Rabbeinu Chaim HaLevi or the Boston Yeshivah. Initially it mainly served lay people and their children, but starting in 1939 it was augmented by advanced students and staff who had fled the outbreak of World War II in Europe.[5]
Soloveitchik pioneered the
New York
Soloveitchik succeeded his father, Moses (Moshe) Soloveichik, as the head of the RIETS rabbinical school at Yeshiva University in 1941. He taught there until 1986, when illness kept him from continuing, and was considered the top
He ordained over 2,000 rabbis, many of whom are among the leaders of Orthodox Judaism and the Jewish people today. In addition, he gave public lectures that were attended by thousands from throughout the greater Jewish community, as well as regular classes at other New York institutions.
Soloveitchik advocated more intensive textual Torah study for Jewish women at the Stern College for Women, giving the first class in Talmud inaugurated at Stern College. He attracted and inspired many young men and women to become spiritual leaders and educators in Jewish communities worldwide. They, in turn, went out with the education of Yeshiva University to head synagogues, schools, and communities, where they continue to influence many Jews to remain - or become - committed to Orthodoxy and observance. Meir Kahane was highly influenced by his lectures.[9]
Philosophy and major works
Part of a series on |
Jewish philosophy |
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Torah Umadda synthesis
During his tenure at Yeshiva University, in addition to his Talmudic lectures, Soloveitchik deepened the system of "synthesis" whereby the best of religious Torah scholarship would be combined with the best secular scholarship in Western civilization.[citation needed] This later became known as the Torah Umadda - "Torah and secular wisdom" philosophy- the motto of Yeshiva University.
However, Rav Ahron Soloveichik disputes this claim, saying: "That the Rav had a positive attitude toward worldly wisdom is beyond question. The same positive attitude towards worldly wisdom was expressed by all the Gedolei Yisrael from Rav Saadia Gaon up to the Gaon of Vilna. A talmid of the G'ra[a] says in the translation of the Euclidean geometry that the G'ra had said 'Ka'asher yechsar lo I'Adam yad achat b'Chochmat haolam kein yechseru lo meah yados baTorah.' If a person is deficient in worldly wisdom he will inescapably be deficient in one hundred measures in Torah wisdom. However, there is a great divergence between having a positive attitude towards worldly wisdom and being committed to mada. Being committed to mada implies a belief that mada is an ikar in life. My brother did not consider mada as an ikar in Yahadut. As a matter of fact my brother never in his lectures mentioned the expression Torah Umada; nor did he ever mention in his essays Ish Hahalacha and Ish Emunah. If anyone who has a positive attitude towards worldly wisdom tries to synthesize Torah with philosophy then Rav Saadiah Gaon, the Chovat Halevavot and the Rambam and the Gaon of Vilna were also attempting to synthesize the Torah with philosophy. Obviously such an allegation would reflect chutzpah and foolish nonsense."[10] He argues that the Rav used his worldly knowledge to enhance his Torah and his teaching, but did not agree that Mada was Ikar that must be synthesized with Torah. (See below "Debate over world view" under "Other views and controversy" for more on this issue.)
Through public lectures, writings, and Soloveitchik's policy decisions for the Modern Orthodox world, he strengthened the intellectual and ideological framework of Modern Orthodoxy.
In his major non-Talmudic publications, which altered the landscape of
The Lonely Man of Faith
In The Lonely Man of Faith, Soloveitchik reads the first two chapters of Genesis as a contrast in the nature of the human being and identifies two human types: Adam I, or "majestic man," who employs his creative faculties in order to master his environment; and Adam II, or "covenantal man," who surrenders himself in submission to his Master. Soloveitchik describes how the man of faith integrates both of these aspects.
In the first chapter, Adam I is created together with Eve, and they are given the mandate to subdue nature, master the cosmos, and transform the world "into a domain for their power and sovereignty." Adam I is majestic man who approaches the world and relationships—even with the divine—in functional, pragmatic terms. Adam I, created in the image of God, fulfills this apparently "secular" mandate by conquering the universe, imposing his knowledge, technology, and cultural institutions upon the world. The human community depicted in Genesis 1 is a utilitarian one, where man and woman join together, like the male and female of other animals, to further the ends of their species.
In chapter two of Genesis, Adam II, on the other hand represents the lonely man of faith - bringing a "redemptive interpretation to the meaning of existence." Adam II does not subdue the garden, but rather tills it and preserves it. This type of human being is introduced by the words, "It is not good for man to be alone" - and through his sacrifice (of a metaphoric rib), he gains companionship and the relief of his existential loneliness - this covenantal community requires the participation of the Divine.
Halakhic Man
In Halakhic Man, Soloveitchik propounds the centrality of halakha in
. He also underscores the necessity for individual self-creation as the divinely assigned task of the human being.Halakhic Man has become well read in the Orthodox Jewish community, but its psychology and model of Jewish law was rejected by most of non-Orthodox Judaism; one of the most prominent critiques is from Abraham Joshua Heschel, who wrote:
Ish Ha-halakhah? Lo haya velo nivra ela mashal haya! [Halakhic Man? Such a Jew has never existed!] Soloveitchik's study, though brilliant, is based on the false notion that Judaism is a cold, logical affair with no room for piety. After all, the Torah does say 'Love the Lord thy God with all thy heart and soul and might'. No, there never was such a typology in Judaism as the halakhic man. There was - and is - an Ish Torah [Torah man] who combines halakhah and aggadah, but that is another matter altogether. When I came to Berlin I was shocked to hear my fellow students talking about the problem of halakha as a central issue. In Poland it had been a foreign expression to me. Halakhah is not an all-inclusive term, and to use it as such is to restrict Judaism. 'Torah' is the more comprehensive word.[14]
Halakhic Mind
Halakhic Mind is a four-part analysis of the historical correlation between science and philosophy. Only in its fourth and last part does the author introduce the consequences on the Halakha of the analysis performed in the previous three parts.
Other views and controversy
Departure from the traditional Brisker view of Zionism
Despite their religious disagreements, Soloveitchik was proud of his connections to the Soloveitchik rabbinic dynasty, speaking fondly of his "uncle"
Relations with Agudath Israel
After Soloveitchik left Agudath Israel, the organization's leadership was mostly quiet when it came to public statements involving Soloveitchik.
Soloveitchik did not sign Feinstein's proposed ban on interfaith dialogue. Instead, he published a path-breaking essay expounding his views on the subject, entitled "Confrontation." He also did not sign the ban by America's foremost rabbis against participating in the Synagogue Council of America. It has been debated whether his refusal to sign was because he believed in participating in the SCA, or because he was not happy with the way the ban was instituted.[19]
Despite the Agudah's comparative silence on Soloveitchik and his stances, the Jewish Observer has often criticized the Rabbinical Council of America in which he served and his more modern students, including Rabbi Norman Lamm,[20] Shlomo Riskin[21] and Lawrence Kaplan.[22]
Relations with Rabbi Menachem Mendel Schneerson
Herschel Schacter, Sholem Kowalsky,[23][24] Julius Berman; Menachem Genack, and Fabian Schoenfeld[25] (all students of Soloveitchik) have asserted that Menachem Mendel Schneerson and Soloveitchik met for the first time while they both studied in Berlin. Soloveitchik told Kowalsky he "was a great admirer of the Rebbe."[26] Schoenfeld quoted Soloveitchik as having told him that when he was studying at the University of Berlin, "I can testify that [Schneerson] never missed going to the mikva one single day."[27] In 1964, Soloveitchik paid a lengthy visit while Schneerson was mourning the death of his mother. Their conversation during this visit lasted approximately two hours. Soloveitchik later visited again following the death of Schneerson's mother-in-law.[28] In 1980, accompanied by his student Herschel Schacter, Soloveitchik visited Schneerson at Chabad headquarters in Brooklyn on the occasion of a celebration marking the 30th anniversary of his leadership. The visit lasted close to two hours after which Soloveitchik told Schacter his opinion of Schneerson: "He is a gaon (genius), he is a great one, he is a leader of Israel."[29]
In the recently published Seventy Conversations in Transit, R' Aaron Adler recounts that "The Rav had hoped to write a running commentary on the Sefer Tanya. To which he felt his understanding of the text rivaled that of the Lubavitcher Rebbe zt"l."
Debate over world view
Many of Soloveitchik's students became leaders in the
One of the most
Many students of Soloveitchik represent a centrist approach to Modern Orthodoxy (which Lamm has coined "
Further to the right in the spectrum of Orthodoxy lie Rabbis Yehuda Parnes and Abba Bronspiegel, both of whom resigned from teaching positions in Yeshiva University to join right-wing alternative
Integration with secular society
Since his death, interpretations of Soloveitchik's beliefs have become a matter of ongoing debate, somewhat analogous to the long-standing debate about
In contrast, liberal leaning scholars believe that this understanding of Soloveitchik's philosophy is misguided. This issue has been discussed in many articles in Tradition: A Journal of Orthodox Thought, published by the Rabbinical Council of America.[citation needed] According to this view, Soloveitchik believed that it was permissible for Jews to learn secular philosophy, music, art, literature and ethics for their own sake and encouraged this.[citation needed]
Professor Yitzhak Twersky, a son-in-law of The Rav, pointed out in a eulogy published in the journal Tradition in 1996 that Soloveitchik's philosophy could be paraphrased as follows: "When you know your [Jewish] Way—your point of departure and goals—then use philosophy, science and the humanities to illumine your exposition, sharpen your categories, probe the profundities and subtleties of the masorah and reveal its charm and majesty; in so doing you should be able to command respect from the alienated and communicate with some who might otherwise be hostile or indifferent to your teaching as well as to increase the sensitivity and spirituality of the committed."[30]
Own criticism of his students
Soloveitchik stated that although he felt that he successfully transmitted the facts and laws of Judaism to his students, he felt that he failed in transmitting the experience of living an authentic Jewish life. He stated that many of his students "act like children, and experience religion like children. This is why they accept all types of fanaticism and superstition. Sometimes, they are even ready to do things that border on the immoral. They lack the experiential component of religion, and simply substitute obscurantism for it ... After all, I come from the ghetto. Yet, I have never seen so much naïve and uncritical commitment to people and to ideas as I see in America ... All extremism, fanaticism, and obscurantism come from a lack of security. A person who is secure cannot be an extremist." (A Reader's Companion to Ish Ha-Halakhah: Introductory Section, David Shatz, Yeshiva University, Joseph B. Soloveitchik Institute).
Revisionism
Shortly after Soloveitchik's passing, Lamm, in a eulogy for Soloveitchik delivered on April 25, 1993, urged his audience to "guard ... against any revisionism, any attempts to misinterpret the Rav's work in both worlds [the world of Torah and the world of Madda(Science)]. The Rav was not a lamdan who happened to have and use a smattering of general culture, and he was certainly not a philosopher who happened to be a talmid hakham, a Torah scholar ... We must accept him on his terms, as a highly complicated, profound, and broad-minded personality ... Certain burgeoning revisionisms may well attempt to disguise and distort the Rav's uniqueness by trivializing one or the other aspect of his rich personality and work, but they must be confronted at once." (Lawrence Kaplan Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy, Judaism, Summer, 1999).
Relations with non-Orthodox Judaism
Soloveitchik was a life-long critic of all forms of non-Orthodox Judaism, including
Soloveitchik developed the idea that Jews have historically been linked together by two distinct covenants. One is the brit yi'ud, "covenant of destiny," which is the covenant by which Jews are bound together through their adherence to halakha. The second is the brit goral, "covenant of fate," the desire and willingness to be part of a people chosen by God to live a sacred mission in the world, and the fact that all those who live in this covenant share the same fate of persecution and oppression, even if they do not live by halakha. Soloveitchik held that non-Orthodox Jews were in violation of the covenant of destiny, yet they are still bound together with Orthodox Jews in the covenant of fate.
In 1954 Soloveitchik issued a responsum on working with non-Orthodox Jews, Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States. The responsum recognized the leadership of non-Orthodox Jews in Jewish communal institutions (but not their rabbis in the Orthodox sense of the term), and concluded that participation with non-Orthodox Jews for political or welfare purposes is not only permissible, but obligatory.
The Council of Torah Sages of Agudath Yisroel countered with a ruling that such cooperation with non-Orthodox Jews was equivalent to endorsement of non-Orthodox Judaism, and thus was forbidden. In 1956 many Yeshiva leaders, including two rabbis from his own Yeshiva University, signed and issued a proclamation forbidding any rabbinical alumni of their yeshivot from joining with Reform or Conservative rabbis in professional organizations.
Soloveitchik declined to sign the proclamation, maintaining that there were areas, particularly those relating to problems that threatened all of Judaism, that required co-operation regardless of affiliation. His refusal emboldened other Modern Orthodox rabbis, and the Rabbinical Council of America and Union of Orthodox Congregations then joined the Synagogue Council of America, a group in which Orthodox, Reform and Conservative denominations worked together on common issues. (The Synagogue Council of America ceased operating in 1994.)
In the 1950s Soloveitchik and
For a number of reasons, the project did not succeed. According to Orthodox Rabbi Bernstein, the major reason for its failure was that the Orthodox rabbis insisted that the Conservative Rabbinical Assembly expel some Conservative rabbis for actions they took before the new Beit Din was formed, and the RA refused to do so (Bernstein, 1977). According to Orthodox Rabbi
Until the 1950s, Jews of all denominations were generally allowed to use the same communal
Zionism
Soloveitchik was the pre-eminent leader of politically conscious pro-Zionist modern Orthodox Judaism. Out of respect for his stature, many leaders and politicians from Israel sought his advice and blessings in state affairs. Reputedly, he was offered the position of Chief Rabbi of Israel by Prime Minister Ben Gurion but quietly declined. Despite his open and ardent support for the modern State of Israel, he only visited Israel once, in 1935, before the modern state was established. Yosef Blau has written that Soloveitchik's non-messianic Zionism was philosophically similar to that of Yitzchak Yaacov Reines (see Tradition 33.2, Communications).
On Yom ha-Atzma'ut (Israel's Independence Day), 1956, Soloveitchik delivered a public address at Yeshiva University entitled, "Kol Dodi Dofek; The Voice of My Beloved Knocks." The address, which has become a classic of religious Zionist philosophy, enumerates and elaborates upon the instances of God's tangible presence in the recent history of the Jewish people and the State of Israel. It also issues a clarion call to American Orthodoxy to embrace the State of Israel, and to commit itself and its resources to its development.
Affiliated organizations
In his early career in America, Soloveitchik joined with the traditional movements such as Agudath Israel of America and the Agudat Harabanim - the Union of Orthodox Rabbis of North America. In fact, Soloveitchik was on the first Moetzes Chachmei HaTorah of America.[32] However, he later removed himself from the former organizations, and instead joined with the Mizrachi Religious Zionists of America (RZA) and became Chairman of the centrist Orthodox Rabbinical Council of America's (RCA) Halakhah Commission (the other two members are the time were Rabbis Hayyim Heller [he] and Samuel Belkin).
Family and last years
During the 1950s and 1960s, until his wife's death in 1967, Soloveitchik and some of his students would spend summers near Cape Cod in Onset, Massachusetts, where they would pray at Congregation Beth Israel.[33]
After the passing of his wife in 1967, Soloveitchik began giving additional lectures, open to the public, during the summer months in Boston.
Soloveitchik's daughters married prominent academics and Talmudic scholars: his daughter Tovah married
As he got older he suffered several bouts of serious illness (Alzheimer's disease[39] preceded by Parkinson's disease).
Family tree
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Notes:
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Works
Works by Joseph Soloveitchik
- Halakhic Morality: Essays on Ethics and Mesorah[permanent dead link] Edited by Joel B. Wolowelsky and Reuven Ziegler. Maggid Books, 2016.
- Confrontation and Other Essays Edited by Reuven Ziegler, Maggid Books, 2016.
- Three letters by Soloveitchik on seating in the synagogue are contained with The Sanctity of the Synagogue, Ed. Baruch Litvin. The Spero Foundation, NY, 1959. An expanded third edition of this book is Edited by Jeanne Litvin. Ktav, Hoboken, NJ, 1987.
- Confrontation, Tradition 6:2 p5-9, 1964. Reprinted in "A Treasury of Tradition," Hebrew Publishing Co, NY, 1967.
- The Lonely Man of Faith, Tradition, vol. 7#2, p56, 1965. This essay was published as a book by Doubleday in 1992, reprinted by Jason Aronson in 1997, and reprinted in a revised edition by Koren Publishers Jerusalem in 2011.
- Sacred and Profane, Kodesh and Chol in World Perspective, Gesher, Vol. 3#1, p5-29, 1966. This article has been reprinted with expdanded notes in Jewish Thought, Volume 3 #1, p55-82, 1993
- The Community, p7-24;Majesty and Humility, p25-37; Catharsis, p. 38-54; Redemption, Prayer and Talmud Torah, p55-73; A Tribute to the Rebbetzin of Talne, p. 73-83 are all printed in Tradition 17:2, Spring, 1978.
- Several of Soloveitchik's responsa for the RCA Halakha commission are contained in Challenge and mission: the emergence of the English speaking Orthodox rabbinate, L. Bernstein, Shengold, NY, 1982.
- Halakhic Man Translated by L. Kaplan, Jewish Publication Society of America, Philadelphia PA,1983
- The Halakhic Mind Seth Press, New York NY, 1986
- Fate and Destiny: From Holocaust to the State of Israel Ktav Publishing, Hoboken NJ 1992 and 2000.
- The Voice of My Beloved Knocketh translation by Lawrence Kaplan in Theological and Halakhic Responses on the Holocaust, Eds. Bernhard H. Rosenberg and Fred Heuman. Ktav/RCA, Hoboken, NJ, 1993
- Family Redeemed: Essays on Family Relationships, Edited by David Shatz and Joel B. Wolowelsky. Ktav, Hoboken, NJ, 2004.
- Out of the Whirlwind: Essays on Mourning, Suffering and the Human Condition, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ, 2004.
- Worship of the Heart: Essays on Jewish Prayer, Edited by Shalom Carmy, Ktav, Hoboken, NJ, 2004.
- Emergence of Ethical Man, Edited by Michael Berger, Ktav, Hoboken, NJ, 2005.
- Community, Covenant and Commitment - Selected Letters and Communications, Edited by Nathaniel Helfgot, Ktav, Hoboken, NJ 2005.
- Festival of Freedom: Essays on Pesah and the Haggadah, Edited by Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2006.
- Kol Dodi Dofek, Translated by David Z. Gordon. Edited by Jeffrey Woolf, New York: Yeshiva University and Hoboken, NJ: Ktav 2006.
- The Lord is Righteous in All His Ways: Reflections on the Tish'ah Be'Av Kinot, Edited by Jacob J. Schachter, Ktav, Hoboken, NJ 2006.
- Days of Deliverance: Essays on Purim and Hanukkah, Edited by Eli D. Clark, Joel B. Wolowelsky, and Reuven Ziegler. Ktav, Hoboken, NJ 2006.
- Abraham's Journey: Reflections on the Life of the Founding Patriarch, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2007.
- Vision and Leadership: Reflections on Joseph and Moses, Edited by David Shatz, Joel B. Wolowelsky and Reuven Ziegler. Ktav, Hoboken, NJ 2012.
- And From There You Shall Seek (U-Vikkashtem mi-Sham), Translated by Naomi Goldblum. Ktav, Hoboken, NJ 2008.
- On Repentance (Hebrew "Al haTeshuva," Jerusalem 1979); the major points of Rabbi Soloveitchik's teachings on teshuvah (repentance), based on his annual series of lectures on this theme, as redacted by Prof. Pinchas Peli.
Adaptations
- Shiurei Harav—A Conspectus of the Public Lectures of Rabbi Joseph B. Soloveitchik, Ed. Joseph Epstein. Hamevaser, Yeshiva University, 1974.
- The Koren Mesorat HaRav Kinot, Koren Publishers Jerusalem & the Orthodox Union, 2010.
- The Koren Mesorat HaRav Siddur, Koren Publishers Jerusalem & the Orthodox Union, 2011.
Legacy of his hashkafa (worldview)
- Rabbi Norman Lamm, A Eulogy for the Rav, Tradition 28.1 1993
- Rabbi Walter S. Wurzburger, Rav Joseph B. Soloveitchik as Posek of Post-Modern Orthodoxy, Tradition Volume 29, 1994
- Joseph Soloveitchik, article in the Encyclopaedia Judaica, Keter Publishing
- Seth Farber, Reproach, Recognition and Respect: Rabbi Joseph B. Soloveitchik and Orthodoxy's Mid-Century Attitude Toward Non-Orthodox Denominations American Jewish History, Vol. 89,#2 193–214, 2001.
- Zvi Kolitz Confrontation: The Existential Thought of Rabbi J.B. SoloveitchikKtav, Hoboken, NJ, 1992
- Simcha Krauss, The Rav on Zionism, Universalism and Feminism Tradition 34:2, 24–39, 2000
- Alan Todd Levenson, "Joseph B. Soloveitchik's 'The Halakhic Mind'; a liberal critique and appreciation," CCAR Journal 41,1 55–63, 1994
- Aharon Ziegler, Halakhic Positions of Rabbi Joseph B. Soloveitchik Jason Aronson Inc., 1998.
- Aharon Ziegler Halakhic Positions of Rabbi Joseph B. Soloveitchik, Vol II Jason Aronson Inc., 2001
- Aviezer Ravitsky, Rabbi J.B. Soloveitchik on Human Knowledge: Between Maimonidean and Neo-Kantian Philosophy, Modern Judaism 6:2 157–188, 1986.
- David Hartman, Love and Terror in the God Encounter: The Theological Legacy of Rabbi Joseph B. Soloveitchik Jewish Lights Publishing, 2001
- Ephraim Chamiel, Between religion and Reason - The Dialectical Position in Contemporary Jewish Thought, Academic Studies Press, Boston 2020, part I, pp. 16–55.
- Jeffrey R. Woolf, 'In Search of the Rav', BaDaD, 18 (2007) 5-28.
- Jeffrey R. Woolf, "Time Awareness as a Source of Spirituality in the Thought of Rabbi Joseph B. Soloveitchik," Modern Judaism, 32,1 (2012), 54–75.
Cooperation with non-Orthodox Jews
- Rabbi Norman Lamm, Seventy Faces, Moment Vol. II, No. 6 June 1986-Sivan 5746
- Rabbi Mayer E. Rabinowitz Comments to the Agunot Conference in Jerusalem, July 1998, and on the Learn@JTS website.
- Rabbi Louis Bernstein The Emergence of the English Speaking Orthodox Rabbinate, 1977, Yeshiva University
- Rabbi Emmanuel Rackman, letter in The Jewish WeekMay 8, 1997, page 28.
- Joseph Soloveitchik Orthodox, Conservative and Reform Jews in the United States: Second article in a series on Responsa of Orthodox Judaism in the United States, 1954
- Jack Wertheimer, Ed., Tradition Renewed: A History of the Jewish Theological Seminary of America, Vol. II, p. 450, 474, JTS, NY, 1997
- Proceedings of the Committee on Jewish Law and Standards of the Conservative Movement 1927-1970, Vol. II, Ed. David Golinkin, The Rabbinical Assembly, 1997
Awards
- 1985: National Jewish Book Award in the Jewish Thought category for Halakhic Man[40]
- 2010: National Jewish Book Award in the Modern Jewish Thought and Experiment for The Koren Mesorat HaRav Kinot[41]
Bibliography
- Majesty and Humility: The Thought of Rabbi Joseph B. Soloveitchik by Reuven Ziegler, 2012, Maimonides/OU/Urim.
- Rabbi in the New World, the Influence of Rabbi J. B. Soloveitzik on Culture, Education and Jewish Thought, Avinoam Rosenak and Naftali Rothenberg eds. Jerusalem 2010: Magnes Hebrew University Press
- The Last Rabbi: Joseph Soloveitchik and Talmudic Tradition by William Kolbrener, 2016, Indiana University Press
- Dor-Shav (Dershowitz), Zecharia (2022). "Personal Experiences with Great Rabbis of My Generation". Dershowitz Family Saga. ISBN 9781510770232.
See also
- Jewish existentialism
- Maimonides School, the school founded by Soloveitchik in Brookline
- Yeshiva University
- Berel Soloveitchik
References
- )
- ^ Lehmann, Manfred (2003). "Re-writing the Biography of Rav Soloveitchik". Retrieved June 6, 2006.
- ^ "Marc B. Shapiro - Responses to Comments and Elaborations on Previous Posts". seforimblog.com. 7 November 2007.
- ^ "Yeshiva University - Yeshiva University". yu.edu.
- ^ The Boston Torah Party
- ^ An American Orthodox Dreamer: Rabbi Joseph B. Soloveitchik and Boston's Maimonides School, by Seth Farber, University Press of New England, 2003
- ISBN 1-57819-496-2.
- ^ "Twersky Named Littauer Prof. Of Hebraic Studies | News | The Harvard Crimson". www.thecrimson.com. Retrieved 2022-08-28.
- ISBN 978-965-524-008-5.
Meir had great love and admiration for Rabbi Joseph Dov Soloveitchik of Yeshiva University and went to hear his lectures from time to time, especially his famous memorial lectures.
- ^ Soloveichik, Ahron (23 July 1993). "In Defense of My Brother Rabbi Yoseph Ber Soloveitchik". Algemeiner Journal – via Google Drive.
- Marc B. Shapiro (August 4, 2020). "R. Ahron Soloveichik: "In Defense of My Brother"". The Seforim Blog.
- ^ Findarticles.com Archived 2008-12-06 at the Wayback Machine
- ^ "Issues Archive".
- ISBN 978-0-684-86372-6.
- ^ Heschel, Abraham Joshua, Dresner, Samuel H (ed.), Heschel, Hasidism and Halakha, Fordham University Press, p. 102.
- ^ Looking Before and After – YUdaica Archived 2007-10-07 at the Wayback Machine
- ^ "Memorable Encounters" by Joseph Kaminetsky
- ^ "Photos&.blogger.com".
- ^ "Rabbi Tendler's "Open Letter to the Moetzes of Agudas Yisrael"". Archived from the original on 2009-03-20. Retrieved 2007-08-06.
- ^ Rabbi Joseph Soloveitchik on Interreligious Dialogue Archived 2008-11-19 at the Wayback Machine
- ^ "Let's Learn -- Vol. I, No. 8". israelvisit.co.il.
- ^ "Approaching the Avos—Through Up-Reach or Drag-Down," March 1991.
- ^ "Two Letters and a Response" by Lawrence Kaplan and the Novominsker Rebbe.
- ^ The Rebbe and the Rav
- ^ "A Relationship from Berlin to New York - 1980". Chabad.org.
- ^ "The Rebbe in Berlin, Germany - 1929". Chabad.org.
- ^ "The Rebbe and the Rav". www.chabad.org.
- ^ JewishMedia (16 May 2007). "The Rav and The Rebbe: Early Years Excerpt". Archived from the original on 2021-12-11 – via YouTube.
- ^ "The Rebbe and the Rav". www.chabad.org.
- ^ JewishMedia (5 February 2007). "Excerpt: The Rebbe and the Rav". Archived from the original on 2021-12-11 – via YouTube.
- JSTOR 23261235.
- ^ Susan Grossman, Rivka Haut, Daughters of the King: Women and the Synagogue A Survey of History, Halakhah, and Contemporary Realities, p. 132 note 8
- ^ Hapardes, September 1941, p. 16.
- ^ Resnick, Elliot. contentid=33340&mode=a§ionid=17&contentname=Beaches%2C_Cottages_..._And_Shul_Draw_Vacationers_To_Onset%2C_Massachusetts&recnum=12&subid=20740 "Beaches, Cottages ... And Shul Draw Vacationers to Onset, Massachusetts", The Jewish Press, June 18, 2008.
- ^ Dr. Atarah Twersky daughter of Rabbi Joseph Soloveitchik passes away at 90
- ^ kipa (2019-05-05). "הצוות החינוכי". בית המדרש לנשים מגדל עוז (in Hebrew). Retrieved 2022-09-22.
- ^ "Faculty | Yeshiva University". www.yu.edu. Retrieved 2022-09-22.
- ^ "Faculty – Yeshiva Torah Vodaath". Retrieved 2022-09-22.
- ^ "Harav Mosheh Lichtenstein | Yeshivat Har Etzion". etzion.org.il. Retrieved 2022-09-22.
- ^ See: "Of Language And Nuance. A Conversation with the Renowned Posek and Rosh Yeshivah Rav Hershel Schachter, Shlita." Mishpacha, Issue 288, 29 Kislev 5770/December 16, 2009, p. 42.
- ^ "Past Winners". Jewish Book Council. Retrieved 2020-01-23.
- ^ "Past Winners". Jewish Book Council. Retrieved 2020-01-24.
- Elijah of Vilnaare explored in David Fishman's Russia's First Modern Jews ch. 2 (p. 22ff).
External links
Bibliography
- Short Bio & Free MP3 Lectures by Rabbi Joseph B. Soloveitchik
- His life
- Introduction to the philosophy of Soloveitchik
- The Teachings of the Rav
- Rav Joseph B. Soloveitchik as Posek of Post-Modern Orthodoxy
- American "Centrist" Orthodoxy
- Books by Rav Joseph B. Soloveitchik
Resources
- Lonely Man of Faith Symposium
- "Lonely Man of Faith" audio series from WebYeshiva.org (archived on YUTorah.org)
- The Rabbi Joseph B. Soloveitchik Institute
- Classes given by Rav Soloveitchik in MP3 format
- Video Lecture on Rabbi Dr. Soloveitchik by Dr. Henry Abramson
- Lecture notes and live audio
- Partial Bibliography of works by and about Rabbi Joseph B. Soloveitchik Zt"l
- Bibliography of his writings and resources on the Web
- Maimonides high school founded by Soloveitchik in 1937
- Published volumes of Soloveitchik's Talmud classes
- The Toras Horav Foundation
- Audio Shiurim of Rav Soloveitchik at bcbm.org
- Shiurim of the Rav on Brachos
- Obituary: Jewish Observer
- Obituary: New York Times
- Article: My Long Lonely Journey to the Rav by Yisrael Kashkin
- TheRav.Site: Resources on Rabbi Joseph B. Soloveitchik zt'l