Rabbi Joseph Baer Soloveitchik szl

Rabbi Joseph Baer Soloveitchik s.z.l (1903-1993)
My Rebbe, teacher and revered mentor:
Rabbi Joseph Baer Soloveitchik s.z.l.
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1. Introduction and biography
Rav Joseph Baer Soloveitchik s.z.l. (1903-1993 C.E.) was one of the most
respected American Orthodox Rabbis, both a learned Talmudist and a modern
Jewish philosopher. With accomplishments in both Halachah and secular studies at
the highest level, he was a unique personality among all the Torah Sages in the
world.
He was a descendent of the Lithuanian-Polish Jewish Soloveitchik Rabbinic dynasty
and was born in Poland, into a family for whom the study of Torah was central.
Rabbi Chaim Soloveitchik (1853-1918 C.E.), who was a teacher at the world famous
Yeshiva (Talmud Academy) of Volozhin was his grandfather and Rabbi Yosef Dov
Soloveitchik (1820-1892 C.E.), the author of the Rabbinic and Talmudic work Beith
HaLevi, was his great-grandfather and namesake. His great-great-grandfather was
Rabbi Naftali Zvi Yehuda Berlin (1816-1893 C.E.), also known as the “Netziv”. The
connection between the Soloveitchik and Berlin families came about through the
marriage of a granddaughter of the “Netziv” (Rabbi Naftali Zvi Yehuda Berlin) to
Rabbi Chaim Soloveitchik. The Soloveitchiks were Rabbis in the city of Brisk, a
famous Jewish Kehillah (community) on the border of Russia and Belarus.
Rav Joseph Baer Soloveitchik´s father, Rabbi Moshe Soloveichik (1879-1941 C.E.),
preceded him as Rosh Yeshiva, head and dean of the Rabbinic Seminary or RIETS,
the Rabbi Isaac Elchanan Rabbinic Theological Seminary, at Yeshiva University in
New York, U.S.A.
At the RIETS also I finished my Rabbinic Studies and received my, Semichah
(Rabbinic ordination), personally signed by my Rebbe (Yiddish for Rabbi) and
teacher, Rav Joseph Baer Soloveitchik s.z.l. I had the privilege to be present when
he signed my Semichah certificate, with a hand already trembling with age in his
home in Boston. I was along the last ones for whom he signed the Semichah before
the illness struck from which he unfortunately did not recover.
His father and grandfather introduced a thorough analysis of the Talmud according
to the rules of logic to the Yeshiva world. “By creating a systematic approach to
Talmudic analysis and a thematic method for categorizing Torah ideas and
concepts, R´ Chaim (Soloveitchik of Brisk) served as one of the ba´alei mesorah”
according to R´Mordechai Programansky, one of the giants of the pre-Shoah world
of Torah and Mussar, (The Pirkei Avos Treasury, Art Scroll Mesorah Series, 2009, p.
9)
Rav Joseph Baer Soloveitchik adopted their method of learning and taught Talmud
to his students in the same manner. He received a Ph.D. in philosophy from the
University of Berlin. After that, around 1930, he settled in Boston, U.S.A. There he
became Chief Rabbi and in New York he taught Shiurim (Talmud and Torah
lessons) every week to senior students, besides giving classes in philosophy to
graduating students.
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Rav J.B. Soloveitchik was accepted as the pre-eminent leader of the politically
aware, Zionist Modern-Orthodox Judaism. Out of respect many asked his advice
and blessing on certain issues (for example Prime Minister David Ben-Gurion asked
his advise on the question of “who is a Jew”). He was offered the position of Chief
Rabbi of Israel, but he calmly and consistently refused this offer. Despite his open
and ardent support for the modern State of Israel, he only visited Israel once, in
1935, before the establishment of the State. According to his disciples the reason
was that if he were to have visited again, he would not have had the heart to return to
the U.S.A. from Israel.
He led, counselled and ordained about 2000 Rabbis during more than half a century,
during which time also I had the privilege of being his student and Talmid (student of
the Talmud). Boston remained his place of residence until his passing.
Pictures of the Soloveitchik Rabbinic dynasty (Brisker dynasty)
Left: Rabbi Yosef Dov HaLevi (1820-1892 C.E.), founder of the Brisker-dynasty
Middle: Rabbi Chaim of Brisk (1853-1918 C.E.), the most well known Rabbi in the
Yeshiva world
Right: Rabbi Yitzchok Zev Soloveitchik (1886-1959 C.E.), the last Rav of Brisk and
survivor of the Shoah
Synagogue of Brisk, destroyed during the Shoah
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Left: Rabbi Moshe Soloveitchik (1879-1941 C.E.), son of Rabbi Chaim Brisker, father
of Rabbi Dr. J.B. Soloveitchik, teacher and Rosh Yeshiva at the RIETS
Middle: Rabbi Dr. J.B. Soloveitchik (1903-1993 C.E.), Rosh Yeshiva and lecturer at the
RIETS of Yeshiva University, New York, U.S.A.
Right: Rabbi Ahron Soloveitchik (1917-2001 C.E.), successor to his brother as Rosh
Yeshiva and lecturer at the RIETS of Yeshiva University, New York, U.S.A.
Left: Prof. Dr. Rabbi Isidor Twersky (1930-1997 C.E.), son-in-law of Rabbi J.B.
Soloveitchik. He was Professor of Jewish Studies at Harvard University near Boston,
U.S.A.
Middle: Prof. Dr. Rabbi Aharon Lichtenstein (1933 C.E.), son-in-law of Rabbi J.B.
Soloveitchik s.z.l. He is Rosh Yeshiva of Har Etzion, Gush Etzion, Israel
Right: Prof. Dr. Chaim Soloveitchik (1937 C.E.), son of Rabbi J.B. Soloveitchik and
lecturer in Jewish Studies at Yeshiva University, New York, U.S.A., and Hebrew
University, Yerushalayim/Jerusalem, Israel
Left: Main building of the RIETS in New York, U.S.A., built in 1926 and historically
protected
Right: Rabbi Hershel Schachter (1941 C.E.) (on the right) a successor to Rabbi J.B.
Soloveitchik, with on the right Rav Yosef Shalom Elyashiv s.z.l. (1910-2012 C.E.)
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Pictures connected to the Yeshiva of Volozhin, Lithuania/Belarus
Yeshiva of Volozhin, Lithuania/Belarus, model for and mother of all Yeshivoth (plural of
Yeshiva) in Europe and in the world
Left: “Gaon of Vilna” (1720-1797 C.E.), initiator of the Yeshiva in Volozhin
Right: Grave of Rabbi Chaim of Volozhin, founder of the Yeshiva in Volozhin, most
faithful follower of the “Gaon of Vilna”
Memorial stone for the Volozhin Jewish Community in the Tel Aviv Cemetery
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Left: Rabbi Naftali Zvi Yehuda Berlin (1816-1893 C.E.), known as the “Netziv”
(acronym of the first letters of his name). Last Rosh Yeshiva of Volozhin, till its forced
closure by Tsarist Russia in 1892 C.E. He was the great-great grandfather of Rav
Joseph Baer Soloveitchik s.z.l.
Middle: Rabbi Chaim Soloveitchik of Brisk (1853-1918 C.E.), the most well known
Rabbi in the Yeshiva world, was a lecturer at the Yeshiva of Volozhin
Right: Rabbi Chaim Berlin (1832-1912 C.E.), eldest son of the “Netziv”, Chief Rabbi of
Moscow and during his last years Chief Rabbi of Yerushalayim
Left: Rabbi Meir Berlin (1880-1949 C.E.), leader of Mizrachi, the national-religious
movement in Israel. He Hebrewized his name to Bar-Ilan. The Bar-Ilan University in
Ramat Gan, Israel, was named after him. It is the only national religious university in
Eretz Israel
Right: Rabbi Yitzchok Hutner (1906-1980 C.E.), trusted friend of Rabbi Dr. J.B.
Soloveitchik, Rosh Yeshiva of Yeshiva Chaim Berlin in Brooklyn, U.S.A. and author of
Pachad Yitzchok about the teachings of the “Maharal of Prague”
Yeshiva Rabbi Chaim Berlin in Brooklyn, U.S.A. is the richest Yeshiva in the world
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2. Early years, upbringing and education.
Rav J.B. Soloveitchik grew up in a traditional Talmud Torah (Cheider) manner. He
studied at an important Yeshiva and respected private tutors taught him. In 1922 he
finished his Gymnasium. He graduated in political sciences at the University of
Warsaw, Poland, in 1924, leaving for Berlin, Germany in 1926. In Berlin he enrolled
at the Friedrich Wilhelm University. He continued his studies of philosophical,
economical and Hebrew subjects, combining them with a thorough study of the
Talmud. Parallel to this he also attended the famous Orthodox Rabbinic Seminary
“Hildesheimer” in Berlin. In 1932 he obtained a doctorate in philosophy at Berlin
University. Besides English, Hebrew and Yiddish, Rabbi Dr. J.B. Soloveitchik knew
Latin, Greek, Polish and German.
Left: Rabbi Ezriel Hildesheimer (1820-1899 C.E.) who founded the Neo-Orthodoxe
Rabbiner Seminar “Hildesheimer” in Berlin, Germany
Right: Rabbi Yechiel Yaakov Weinberg (1884-1966 C.E.), the last Rosh Yeshiva/dean
of the “Hildesheimer” Seminary in Berlin, Germany
In 1931 he married Tonya Lewitt (1904-1967 C.E.), who was also educated at a
university. The fact that she did not wear a Sheitel (head covering, wig) in public was
considered a provocation by many Ultra-Orthodox Rabbis.
During his Berlin years Rav Soloveitchik was a faithful disciple of Rabbi Hayim Heller
(1880-1960 C.E.), who had established an institute in Berlin for Modern Jewish
Studies from an Orthodox perspective. He also developed a friendship with Rabbi
Yitzchok Hutner (1906-1980 C.E.), later head of the Yeshiva Rabbi Chaim Berlin in
Brooklyn, U.S.A. Rabbi Yitzchok Hutner was known for his Talmudic knowledge and
the teachings of the “Maharal of Prague” (1520-1609 C.E.), characterised by deep
Kabbalistic roots.
Our family used to have a small hotel and Rabbi Yitzchok Hutner stayed at our hotel.
I used to bring him ice cubes and many times he used to test me on my knowledge.
He would praise me in front of my father Shmuel Yosef Daum s.z.l. (1924-2003
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C.E.) to please him. This is a method I also adopted during my years of teaching at
schools and it proved very successful.
Rabbi J.B. Soloveitchik with his Rebbetzin, Tonya
Rav Soloveitchik and Rav Menachem M. Schneerson, s.z.l. the last Lubavicher
Rebbe (1902-1994 C.E.), first got to know each other while both were studying in
Berlin. They met several times in the house of Rav Hayim Heller. A lifelong and close
friendship developed. Rav Soloveitchik became a great admirer of the last
Lubavicher Rebbe.
Rabbi Hershel Schachter (1917-2013 C.E.), head of the Rabbinic Placement
Department of Yeshiva University, accompanied him to the Lubavicher Rebbe on
Yud Shevat 5740/1980. Rabbi Schachter described that moment in an interview.
The excerpt from the interview can be seen on
http://www.youtube.com/watch?v=U0uF44xLM-k (Source: JEM Media)
Rav Soloveitchik showed great respect for the Lubavicher Rebbe during this
meeting and their friendship was visible to all those present. I myself was also
fortunate to be a witness to this inspiring occasion.
From left to right: Rav J.B. Soloveitchik in his younger years at a meeting with the
Rebbe of Lubavich Rav Menachem M. Schneerson z.t.l. (third from the left). In the
middle is the father- in-law of last Lubavicher Rebbe, Rav Yitzchak Yosef Schneerson
s.z.l.
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Photo montage of the meeting with the Lubavitcher Rebbe, Rav Menachem
M.Schneerson s.z.l. in 1980, from the interview by Rabbi Herschel Schachter for Jem
Media, to be seen on YouTube
Rav J.B. Soloveitchik would call himself “the Soloveitchik of Boston”, where he
settled during the early 1930s. There he established the Maimonides school in 1937,
the first Hebrew school in Boston. He also introduced some novelties, like teaching
boys and girls in the same class, but sitting separately. He was involved in all the
religious affairs of Boston. He was known as the Kashrut authority of Boston, but he
also accepted invitations to teach Jewish and religious philosophy at prestigious
New England colleges and universities (Yale and Harvard). His son-in-law, Prof. Dr.
Rabbi Isidor Twersky, was an internationally recognised specialist in the
manuscripts of Maimonides and was professor in Jewish history and literature at
Harvard University. His other son-in-law, Prof. Dr. Rabbi Aharon Lichtenstein (1933
C.E.) is dean and Rosh Yeshiva at the National Religious Yeshiva Har Etzion in
Gush Etzion, Israel. Rav J.B. Soloveitchik´s son, Dr. Chaim Soloveitchik (1937 C.E.)
is lecturer in Jewish Medieval History at the Hebrew University in Yerushalayim.
Prime Minister Menachem Begin of the State of Israel (who was born in Brisk), together
with Rav J.B. Soloveitchik in the latter’s house in Boston.
Rav J.B. Soloveitchik succeeded his father, Rabbi Moshe Soloveichik, as head of
the RIETS of Yeshiva University in 1941. He was an advocate of study by
Modern-Orthodox women, but only at special colleges for women. For this reason
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he introduced intensive Torah-study (including Talmud) at Stern College for Women
at Yeshiva University. This was revolutionary at that time. The Rav completely
supported a very active role for the Jewish Modern-Orthodox woman, on a par with
men.
Rav Soloveitchik travelled to New York every week for two and a half days, during
which time he gave 3 long Shiurim on Talmud. He started his Shiurim in 1952 in the
famous synagogue Moriah in Manhatten. He gave these Shiurim on the Parashat
HaShavua (the weekly Torah portion) during 30 years. Aside from these Shiurim, the
Yahrzeit Shiurim, in memory of his late father, Rav Moshe Soloveichik, were very
special Shiurim, attended by hundreds of followers and broadcast on the radio. An
average Shiur lasted 3 hours or more, without any interval. The Rav did not have any
notes in front of him during his Shiurim. The Rav did not write his Torah-Novelle
(Chidoshim) himself, but the Shiurim were taped by his Talmidim and later published
in book form.
The study of Torah was the central focus of his life and of his teaching. His public
historic Shiurim in memory of his father as well as his public Shiurim between Rosh
HaShana and Yom Kippur, which were organised by the Rabbinical Council of
America (the umbrella organisation of the Modern- Orthodox Rabbinate in America)
as Kinus T´Shuva (gatherings to prepare for Yom Kippur by deepening and
analysing the concept of Teshuvah), were attended by thousands of students from
all sections within the Torah community. In this way he was one of the spiritual
leaders of the previous generation.
He never spoke negatively about non-Torah-faithful Jews and was always respectful
and polite towards those with different opinions. Still, he was very determined and
flexible in protecting and advocating the Torah and Rabbinical Traditions. An
example of this is his ruling that it is not permitted to pray in a synagogue which is in
contravention of halachic norms, even if this is a consequence of not of keeping the
Mitzvah of Tekiath Shofar (the blowing of the Shofar), even if the Rabbi of this
synagogue is ordained by Orthodox Rabbis. This concerns especially the
controversy with Reform and Conservative Judaism, where the separation between
men and women is not implemented according to Halachah. The ´Christianisation of
the synagogue´ is combated in all its sharpness and clarity by this ruling.
This can also be seen in his opinion that dialogue with other religions can be
necessary, but that it may never lead to concessions on theological issues. His
disciples and followers were educated with this attitude in their contacts with
non-Jewish clerics and this has remained the practise to this day. In other words,
there is not much to discuss on religious theological issues. What can be discussed
is support for the State of Israel, racism and anti-Semitism.
His teaching and Shiurim are responsible for the educational and academic choices
of literally thousands of men and women in the contemporary religious Jewish
community and they remain a lasting monument to his spiritual mentorship. His
Jewish religious horizon was extensive and he possessed an encyclopaedic
knowledge on all manner of subjects.
He was a counsellor, a guide, a mentor and a role model, both in Talmudic and
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religious leadership, for tens of thousands of Jews across the globe. He inspired
many young men and women to become spiritual leaders and educators in Jewish
communities around the whole world. They, in turn, influenced many Jews to remain
connected to Torah-faithful Judaism.
Left to right: Rabbi Dr. J.B. Soloveitchik, Rabbi Ahron Kotler and philanthropist and
author Irving Bunim at a dinner for Chinuch Atzmai, a Torah-network in Israel of
Agudath Yisrael
Torah Umadda’ synthesis
Emblems of Yeshiva University where in the middle the accent is on Torah U´Maddah
(Thora and science)
During his leadership of Yeshiva University Rav J.B. Soloveitchik refined the system
of combining religious Torah studies with the secular schooling of the Western
European civilization. The system became known as the “Torah U´Maddah”
synthesis – Torah and science, which is the motto of Yeshiva University. In his
public lectures, writings and his political decisions for the Modern-Orthodox world,
he strengthened the intellectual and ideological framework of Modern-Orthodoxy.
Rav J.B. Soloveitchik had a very positive point of view concerning the State of Israel.
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In his main non-Talumdic publications he changed the landscape of Jewish
theology. Rav Soloveitchik emphasises the normative and intellectual centrality of
Halachah.
His works include ‘The Lonely Man of Faith’ (his most well known work, written in
English), on issues like the willingness to stand alone and the halachic human
being, and ‘The Halachic Mind’, less well known but no less important, also written in
English, on Jewish Tradition and modern thought, written in 1944 and only published
40 years later, without any changes.
The Lonely Man of Faith
In this book Rav. J.B. Soloveitchik describes the first two chapters of
Bereishit/Genesis as a contrast in the nature of man. In humans he identifies two
sorts of humanity: Adam I, majestic man, with the creative capacities of man to be
master over his environment, and Adam II or convenental man, who surrenders
himself in submission to the Master. Rav J.B. Soloveitchik describes how the
religious human integrates these two aspects.
In the first chapter Adam I is made, together with Chava/Eve, and they obtain the
mandate to be master over the cosmos and over the transformation of the world into
a domain of their power and sovereignty. Adam I is the majestic man who
approaches the world and relationships, and also the Divine, in functional and
pragmatic terms. Made in the image of G’d, Adam I fulfils this apparently secular
mandate by conquering the universe and dictating his knowledge, technology and
cultural institutions onto the world.
In chapter two of Bereishit/Genesis, Adam II is a lonely man of faith, who brings a
redemptive interpretation to the meaning of live. Adam II, with the words ‘It is not
good for man to be alone’ (Bereshit/Genesis 2:18) and by his sacrifice (of a
metaphorical rib), gains companionship and thereby the alleviation of his existential
loneliness. This however requires the involvement of the Divine.
Halachic Man
In this work Rav J.B. Soloveitchik emphasises the centrality of Halachah to Jewish
thought. In his theological vision there is a constant focus on Halachah, the fulfilment
of and the study of Divine Law. He presents Halachah as the basis for religious
practise and for theological Jewish thought. Jewish piety is therefore not suited to
serve as a basis for the known models of Western religiosity. As a consequence of
the study of Torah and of keeping the commandments, Halachic Man develops a
coherent attitude to intellectual activity, ascetics, death, esotericism, mysticism,
creativity and repentance. Rav J.B. Soloveitchik further emphasises the need for the
self-creation of the individual as a Divine task of each human being.
The Halachic Mind
This is more of a philosophical masterpiece, and very concise. It contains an
analysis of the correlation between science and philosophy down the ages. In the
fourth part Rav Soloveitchik introduces the consequences of the analysis on
Halachah, establishing a new view of the world.
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Rav Dr. J.B. Soloveitchik: “The Lonely Man of Faith”
Important Issues
Rav J.B. Soloveitchik s.z.l. was criticised from two opposing sides. The religious left
viewed him as too much connected to the old world of Europe. The religious right
saw him as a man who wanted to lower the religious standard with the aim of
modernising and Americanising it. Despite these criticisms Rav J.B. Soloveitchik
remained steadfast in his opinions and points of view during the years of his
leadership.
He departed from the traditional ideas of Brisker Zionism. Rav J.B. Soloveitchik was
proud of his connections to the Soloveitchik Rabbinic dynasty. He talked lovingly
about his uncles. He was respected by his family members and namesakes as a
genius in Talmudic education. They lived in Yerushalayim where they established
their own branch of the anti-Zionist Brisk Yeshiva. However, the Brisker Rov,
HaGaon HaRav Yitzchak Ze´ev Soloveitchik s.z.l., and his followers still saw him as
their cousin, who departed from the family Chardi-tradition.
At the same time, recent research published by Rabbi Shlomo Pick, has revealed
that his father, Rabbi Moshe Soloveichik, maintained an intensive relationship with
the religious Zionist (Mizrachi) circles in Warsaw.
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On the left HaGaon HaRav Yitzchak Ze´ev Soloveitchik s.z.l. (the last Brisker Rov)
during his last years in Yerushalayim, Israel
Within the Modern-Orthodox movement different views are prevalent on the legacy
of Rav Soloveitchik. Many of Rav J.B. Soloveitchik ‘s students became leaders in the
Modern-Orthodox community. These students mostly have very diverse views on
the world. Most of the students of Rav J.B. Soloveitchik represent a centrist
approach within Modern-Orthodoxy. Other students identify with the teachings of the
Charedi world.
Rav J.B. Soloveitchik refused to sign the prohibition on inter-religious dialogue as
proposed by the Council of Synagogues in America. Instead he wrote a pioneering
essay entitled ‘Confrontation’. More about the position of Rav J.B. Soloveitchik on
Jewish relations with Christians can be read in the essay by Professor Kimelman of
Brandeis University, Boston, U.S.A. with the title: The Rabbis Joseph B. Soloveitchik
and Abraham Joshua Heschel on Jewish-Christian relations, to be found in The
Edah Journal, 4:2 (2004) Kislev 5765,
http://www.edah.org/backend/JournalArticle/4_2_Kimelman.pdf
Since his passing in 1993 interpretations of the teachings of Rav J.B. Soloveitchik
have become an issue of continual discussion. Some Charedi Jews and some from
within Modern-Orthodoxy think that Jews are only meant to maintain an attentive
Jewish lifestyle and study the language, history and science of the surrounding
society, so that the religious Jew can earn a living in secular society.
This is however not the view of the right wing of Modern-Orthodoxy. Rav J.B.
Soloveitchik does not approve of Jews studying secular philosophy, music, art,
literature and ethics, unless this is done with the aim of acquiring an income. Then
he even encourages this study. Many Ultra-Orthodox Sages however consider this
insight in the philosophy of Rav J.B. Soloveitchik to be misguided.
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Rav J.B. Soloveitchik declared that, although he was of the opinion that he had
successfully transmitted the facts and laws of Judaism to his students, he did not
have the feeling that this was a living, authentic Jewish life. He stated that many of
his students acted like children and experienced religion like children. This is the
reason why they accepted all sorts of fanaticism and superstition. Sometimes they
are even willing to do things that are on the brink of the immoral.
Rabbi Norman Lamm, former President/chairman and Rosh Yeshiva of Yeshiva
University, insisted in his relations with the guardians of Yeshiva University, on
guarding against revisionism, against wrong interpretations of the Rav on the world
of Torah and the world of science. He stated that the Rav needed to be accepted as
a very complicated, profound personality.
Left: Rabbi Dr. Norman Lamm (1927 C.E.), former President of Yeshiva University
Right: Rabbi Dr. J.B. Soloveitchik in a discussion with Rabbi Dr. Norman Lamm
Rav J.B. Soloveitchik did not approve of certain practises of Reform and
Conservative Judaism. His opinion was that wherever differences existed with
Orthodoxy, the non-Orthodox were in the wrong. He compared both Reform and
Conservative Judaism with the sectarian successions from Judaism, like the
Sadducees and Karaites.
One of the most important differences between Orthodoxy and
Reform/Conservative concerns the Mechitzah (the separation/demarcation barrier
between men and women in the synagogue). Rav J.B. Soloveitchik´s judgement
was that it is forbidden to pray in a synagogue without a separation barrier between
men and women. He also condemned the Conservative practise to go to synagogue
on Shabbat with the car. Besides this, he also rejected the idea of musical
accompaniment in Synagogue on Shabbat and Yamim Tovim (Festivals and feast
days) and the use of a microphone during the service on Shabbat and Yamim
Tovim.
He was of the opinion that both Reform and Conservative rabbis did not have a
proper education in Halachah and Jewish theology and thus could not be considered
Rabbis. Thus, he remained a lifelong critic of sectarian Judaism, like the Reform and
Conservative movements.
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On the other hand he accorded non-Orthodox rabbis and Jews a certain place within
the Jewish Nation. For this he developed the idea that Jews are bound to each other
by two different Covenants. One Covenant is the Brit Yehudi, a Covenant of Destiny.
This is the Covenant binding Jews to each other through their fulfilment of Halachah.
The second Covenant is the Brit Goral, the Covenant of Fate. This is the wish and
willingness to take part in a People chosen by G’d and to live as a Kingdom of
Priests with a sacred mission. This also concerns the fact that all Jews share the
same fate of persecution and oppression. Rav J.B. Soloveitchik judged that
non-Orthodox Jews transgressed the Covenant of Destiny, but that they are still
bound to Orthodox Jews in the Covenant of Fate.
In 1954 he wrote an article in which he stated that participation with non-Orthodox
Jews for political or social goals (for example combating anti-Semitism or for
furthering the rights of the Stage of Israel) is not only allowed, but obligatory. The
Charedi tradition however dissented.
During the years 1950-1960 Rav J.B. Soloveitchik and other members of the
Rabbinic Council of America negotiated in a private capacity with leaders of
Conservative Judaism with the aim of setting up a shared Orthodox-Conservative
Beth Din (religious court), particularly with a view to supervision of common norms
on marriage and divorce. Only Orthodox Dayanim (religious judges) would judge
cases and this was expected to be accepted by the Conservative movement.
This project however failed. The reason for the failure was the pressure of right wing
Orthodox Rabbis, who considered that cooperation with the Conservative movement
was forbidden.
Up till the 1950s all Jews were allowed to use the Mikvaot (the ritual baths mainly for
Niddah and Giyur, i.e. for family purity and conversion). Orthodoxy however refused
to grant non-Orthodox rabbis the use of the Mikvaot. Rav J.B. Soloveitchik was
against this prohibition, but the current practise in all Jewish communities connected
to Orthodoxy is to refuse sectarian Jewish groups like Conservative-Masorti or
Reform-Liberal, the use of their Mikvah.
Rabbi Dr. J.B. Soloveitchik with his Gabai (assistent), Rabbi David Holzer and his infant
son
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Rav J.B. Soloveitchik wrote extensively on Teshuvah (repentance/atonement). He
distinguishes between two aspects of the word Teshuvah. The first meaning is
covering. Just as the ark of Noah was covered with a layer of peck, so that the rain
could not enter the ark, so sins are covered. The second meaning is that of change,
the transformation of the human being.
The Talmud mentions several times that the non-Jewish human of a different faith,
who converts to Judaism, can be likened to a newly born human. One of the
Tractates of the Babylonian Talmud where this expression can be found, is linked to
the question of whether a convert has fulfilled his obligation to bring posterity into the
world, if he has already brought children into the world in his previous (non-Jewish)
life. Yes, is the opinion of Rav Yochanan. Reish Lakish is of the opinion that he
hasn’t, because these children are from the time before his conversion and a
convert is like a newly born human. (Talmud Bavli, Yevamoth 62a). What was, is
not reckoned with any more. This human is thus a new being and the previous
person no longer exists. The emphasis is again on the present activities of the
human. For it is a human who has converted, who becomes a new creature and
acquires a new identity.
At the beginning of his career Rav J.B. Soloveitchik inclined towards traditional
movements like Agudath Israel of America and Agudath Harabanim, the Union of
Orthodox Rabbis of North-America. Later he distanced himself from these
organisations and joined Mizrachi (religious Zionists of America) and became
chairman of the centralistic Orthodox Rabbinic Council of America.
3. Family and last years
Rav J.B. Soloveitchik ´s children are married to academics and Talmudists. His son,
Rabbi Chaim, is a professor in Jewish History at Yeshiva University. His
grandchildren are true to his legacy and occupy important scientific positions. At a
later age Rav J.B. Soloveitchik became the victim of the very serious disease
Alzheimer. Despite the good care given by his family, he died on Chol HaMoed
Pesach in 1993 C.E. at the age of 90. His grave is next to his beloved wife Tonya in
Boston, Massachusetts, U.S.A.
On the left is the grave of the beloved wife of Rav Soloveitchik, Tonya Lewitt
Soloveitchik and on the right the grave of Rabbi Joseph B. Soloveitchik s.z.l. himself
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Rav J.B. Soloveitchik was very much respected by his students. He was known to
everyone as “The Rav” of Modern-Orthodoxy in the twentieth century. He often took
innovative positions on education and political and social issues in the Orthodox
Jewish world. His ordination of more than 2000 Orthodox Rabbis at Yeshiva
University, during 40 years, testifies to his influence and effort, besides his
determination.
Gustav Dore, the struggle between Jacob and the angel of Esau after which Jacob’s
name becomes Israel
‘’ Your name shall no longer be said to be Yaakov, but Yisrael, for you have become
the commanding power before G-d and men, since you have prevailed’’.
(Genesis 32:29)
Colofon
Prof. Rabbi Ahron Daum B.A. M.S. and
Petra Vanhamme
June 2008
Revised and corrected by
Prof. Rabbi Ahron Daum
English translation by Margreet (Margalit) Westbroek, the Netherlands
Layout and pictures by Mattityahu Akiva (Matthijs) Strijker, Antwerp/The Netherlands
Photoshop and special effects by Malachi Anschel (Angelo) Prins, Antwerp
Webmaster and designer: Yitzchak Berger, Antwerp/Melbourne, Australia
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