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 mostrespected American Orthodox Rabbis, both a learned Talmudist and a modernJewish philosopher. With accomplishments in both Halachah and secular studies atthe highest level, he was a unique personality among all the Torah Sages in theworld.He was a descendent of the Lithuanian-Polish Jewish Soloveitchik Rabbinic dynastyand 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 famousYeshiva (Talmud Academy) of Volozhin was his grandfather and Rabbi Yosef DovSoloveitchik (1820-1892 C.E.), the author of the Rabbinic and Talmudic work BeithHaLevi, was his great-grandfather and namesake. His great-great-grandfather wasRabbi Naftali Zvi Yehuda Berlin (1816-1893 C.E.), also known as the “Netziv”. Theconnection between the Soloveitchik and Berlin families came about through themarriage of a granddaughter of the “Netziv” (Rabbi Naftali Zvi Yehuda Berlin) toRabbi Chaim Soloveitchik. The Soloveitchiks were Rabbis in the city of Brisk, afamous 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 inNew 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) andteacher, Rav Joseph Baer Soloveitchik s.z.l. I had the privilege to be present whenhe signed my Semichah certificate, with a hand already trembling with age in hishome in Boston. I was along the last ones for whom he signed the Semichah beforethe illness struck from which he unfortunately did not recover.

His father and grandfather introduced a thorough analysis of the Talmud accordingto the rules of logic to the Yeshiva world. “By creating a systematic approach toTalmudic analysis and a thematic method for categorizing Torah ideas andconcepts, 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 worldof 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 Talmudto his students in the same manner. He received a Ph.D. in philosophy from theUniversity of Berlin. After that, around 1930, he settled in Boston, U.S.A. There hebecame Chief Rabbi and in New York he taught Shiurim (Talmud and Torahlessons) every week to senior students, besides giving classes in philosophy tograduating students.

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Rav J.B. Soloveitchik was accepted as the pre-eminent leader of the politicallyaware, Zionist Modern-Orthodox Judaism. Out of respect many asked his adviceand blessing on certain issues (for example Prime Minister David Ben-Gurion askedhis advise on the question of “who is a Jew”). He was offered the position of ChiefRabbi of Israel, but he calmly and consistently refused this offer. Despite his openand ardent support for the modern State of Israel, he only visited Israel once, in1935, before the establishment of the State. According to his disciples the reasonwas that if he were to have visited again, he would not have had the heart to return tothe 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 ofthe 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-dynastyMiddle: Rabbi Chaim of Brisk (1853-1918 C.E.), the most well known Rabbi in theYeshiva worldRight: Rabbi Yitzchok Zev Soloveitchik (1886-1959 C.E.), the last Rav of Brisk andsurvivor 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, fatherof Rabbi Dr. J.B. Soloveitchik, teacher and Rosh Yeshiva at the RIETSMiddle: Rabbi Dr. J.B. Soloveitchik (1903-1993 C.E.), Rosh Yeshiva and lecturer at theRIETS of Yeshiva University, New York, U.S.A.Right: Rabbi Ahron Soloveitchik (1917-2001 C.E.), successor to his brother as RoshYeshiva 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, IsraelRight: Prof. Dr. Chaim Soloveitchik (1937 C.E.), son of Rabbi J.B. Soloveitchik andlecturer in Jewish Studies at Yeshiva University, New York, U.S.A., and HebrewUniversity, Yerushalayim/Jerusalem, Israel

Left: Main building of the RIETS in New York, U.S.A., built in 1926 and historicallyprotectedRight: 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 ofYeshiva) in Europe and in the world

Left: “Gaon of Vilna” (1720-1797 C.E.), initiator of the Yeshiva in VolozhinRight: Grave of Rabbi Chaim of Volozhin, founder of the Yeshiva in Volozhin, mostfaithful 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 forcedclosure by Tsarist Russia in 1892 C.E. He was the great-great grandfather of RavJoseph Baer Soloveitchik s.z.l.Middle: Rabbi Chaim Soloveitchik of Brisk (1853-1918 C.E.), the most well knownRabbi in the Yeshiva world, was a lecturer at the Yeshiva of VolozhinRight: Rabbi Chaim Berlin (1832-1912 C.E.), eldest son of the “Netziv”, Chief Rabbi ofMoscow and during his last years Chief Rabbi of Yerushalayim

Left: Rabbi Meir Berlin (1880-1949 C.E.), leader of Mizrachi, the national-religiousmovement in Israel. He Hebrewized his name to Bar-Ilan. The Bar-Ilan University inRamat Gan, Israel, was named after him. It is the only national religious university inEretz IsraelRight: 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 ofPachad 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. Hestudied at an important Yeshiva and respected private tutors taught him. In 1922 hefinished his Gymnasium. He graduated in political sciences at the University ofWarsaw, Poland, in 1924, leaving for Berlin, Germany in 1926. In Berlin he enrolledat the Friedrich Wilhelm University. He continued his studies of philosophical,economical and Hebrew subjects, combining them with a thorough study of theTalmud. Parallel to this he also attended the famous Orthodox Rabbinic Seminary“Hildesheimer” in Berlin. In 1932 he obtained a doctorate in philosophy at BerlinUniversity. Besides English, Hebrew and Yiddish, Rabbi Dr. J.B. Soloveitchik knewLatin, Greek, Polish and German.

Left: Rabbi Ezriel Hildesheimer (1820-1899 C.E.) who founded the Neo-OrthodoxeRabbiner Seminar “Hildesheimer” in Berlin, GermanyRight: Rabbi Yechiel Yaakov Weinberg (1884-1966 C.E.), the last Rosh Yeshiva/deanof the “Hildesheimer” Seminary in Berlin, Germany

In 1931 he married Tonya Lewitt (1904-1967 C.E.), who was also educated at auniversity. The fact that she did not wear a Sheitel (head covering, wig) in public wasconsidered 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 JewishStudies from an Orthodox perspective. He also developed a friendship with RabbiYitzchok Hutner (1906-1980 C.E.), later head of the Yeshiva Rabbi Chaim Berlin inBrooklyn, U.S.A. Rabbi Yitzchok Hutner was known for his Talmudic knowledge andthe teachings of the “Maharal of Prague” (1520-1609 C.E.), characterised by deepKabbalistic 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 atschools 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 LubavicherRebbe (1902-1994 C.E.), first got to know each other while both were studying inBerlin. They met several times in the house of Rav Hayim Heller. A lifelong and closefriendship developed. Rav Soloveitchik became a great admirer of the lastLubavicher Rebbe.Rabbi Hershel Schachter (1917-2013 C.E.), head of the Rabbinic PlacementDepartment of Yeshiva University, accompanied him to the Lubavicher Rebbe onYud Shevat 5740/1980. Rabbi Schachter described that moment in an interview.The excerpt from the interview can be seen onhttp://www.youtube.com/watch?v=U0uF44xLM-k (Source: JEM Media)Rav Soloveitchik showed great respect for the Lubavicher Rebbe during thismeeting and their friendship was visible to all those present. I myself was alsofortunate to be a witness to this inspiring occasion.

From left to right: Rav J.B. Soloveitchik in his younger years at a meeting with theRebbe of Lubavich Rav Menachem M. Schneerson z.t.l. (third from the left). In themiddle is the father- in-law of last Lubavicher Rebbe, Rav Yitzchak Yosef Schneersons.z.l.

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Photo montage of the meeting with the Lubavitcher Rebbe, Rav MenachemM.Schneerson s.z.l. in 1980, from the interview by Rabbi Herschel Schachter for JemMedia, to be seen on YouTube

Rav J.B. Soloveitchik would call himself “the Soloveitchik of Boston”, where hesettled during the early 1930s. There he established the Maimonides school in 1937,the first Hebrew school in Boston. He also introduced some novelties, like teachingboys and girls in the same class, but sitting separately. He was involved in all thereligious affairs of Boston. He was known as the Kashrut authority of Boston, but healso accepted invitations to teach Jewish and religious philosophy at prestigiousNew England colleges and universities (Yale and Harvard). His son-in-law, Prof. Dr.Rabbi Isidor Twersky, was an internationally recognised specialist in themanuscripts of Maimonides and was professor in Jewish history and literature atHarvard University. His other son-in-law, Prof. Dr. Rabbi Aharon Lichtenstein (1933C.E.) is dean and Rosh Yeshiva at the National Religious Yeshiva Har Etzion inGush 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), togetherwith Rav J.B. Soloveitchik in the latter’s house in Boston.

Rav J.B. Soloveitchik succeeded his father, Rabbi Moshe Soloveichik, as head ofthe RIETS of Yeshiva University in 1941. He was an advocate of study byModern-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 Womenat Yeshiva University. This was revolutionary at that time. The Rav completelysupported a very active role for the Jewish Modern-Orthodox woman, on a par withmen.

Rav Soloveitchik travelled to New York every week for two and a half days, duringwhich time he gave 3 long Shiurim on Talmud. He started his Shiurim in 1952 in thefamous synagogue Moriah in Manhatten. He gave these Shiurim on the ParashatHaShavua (the weekly Torah portion) during 30 years. Aside from these Shiurim, theYahrzeit Shiurim, in memory of his late father, Rav Moshe Soloveichik, were veryspecial Shiurim, attended by hundreds of followers and broadcast on the radio. Anaverage Shiur lasted 3 hours or more, without any interval. The Rav did not have anynotes 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 publishedin book form.

The study of Torah was the central focus of his life and of his teaching. His publichistoric Shiurim in memory of his father as well as his public Shiurim between RoshHaShana and Yom Kippur, which were organised by the Rabbinical Council ofAmerica (the umbrella organisation of the Modern- Orthodox Rabbinate in America)as Kinus T´Shuva (gatherings to prepare for Yom Kippur by deepening andanalysing the concept of Teshuvah), were attended by thousands of students fromall sections within the Torah community. In this way he was one of the spiritualleaders of the previous generation.

He never spoke negatively about non-Torah-faithful Jews and was always respectfuland polite towards those with different opinions. Still, he was very determined andflexible in protecting and advocating the Torah and Rabbinical Traditions. Anexample of this is his ruling that it is not permitted to pray in a synagogue which is incontravention of halachic norms, even if this is a consequence of not of keeping theMitzvah of Tekiath Shofar (the blowing of the Shofar), even if the Rabbi of thissynagogue is ordained by Orthodox Rabbis. This concerns especially thecontroversy with Reform and Conservative Judaism, where the separation betweenmen and women is not implemented according to Halachah. The ´Christianisation ofthe 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 benecessary, but that it may never lead to concessions on theological issues. Hisdisciples and followers were educated with this attitude in their contacts withnon-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 discussedis support for the State of Israel, racism and anti-Semitism.

His teaching and Shiurim are responsible for the educational and academic choicesof literally thousands of men and women in the contemporary religious Jewishcommunity and they remain a lasting monument to his spiritual mentorship. HisJewish religious horizon was extensive and he possessed an encyclopaedicknowledge 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 inspiredmany young men and women to become spiritual leaders and educators in Jewishcommunities around the whole world. They, in turn, influenced many Jews to remainconnected to Torah-faithful Judaism.

Left to right: Rabbi Dr. J.B. Soloveitchik, Rabbi Ahron Kotler and philanthropist andauthor Irving Bunim at a dinner for Chinuch Atzmai, a Torah-network in Israel ofAgudath 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 systemof combining religious Torah studies with the secular schooling of the WesternEuropean civilization. The system became known as the “Torah U´Maddah”synthesis – Torah and science, which is the motto of Yeshiva University. In hispublic 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 Jewishtheology. Rav Soloveitchik emphasises the normative and intellectual centrality ofHalachah.His works include ‘The Lonely Man of Faith’ (his most well known work, written inEnglish), on issues like the willingness to stand alone and the halachic humanbeing, and ‘The Halachic Mind’, less well known but no less important, also written inEnglish, on Jewish Tradition and modern thought, written in 1944 and only published40 years later, without any changes.

The Lonely Man of Faith

In this book Rav. J.B. Soloveitchik describes the first two chapters ofBereishit/Genesis as a contrast in the nature of man. In humans he identifies twosorts of humanity: Adam I, majestic man, with the creative capacities of man to bemaster over his environment, and Adam II or convenental man, who surrendershimself in submission to the Master. Rav J.B. Soloveitchik describes how thereligious human integrates these two aspects.

In the first chapter Adam I is made, together with Chava/Eve, and they obtain themandate to be master over the cosmos and over the transformation of the world intoa domain of their power and sovereignty. Adam I is the majestic man whoapproaches the world and relationships, and also the Divine, in functional andpragmatic terms. Made in the image of G’d, Adam I fulfils this apparently secularmandate by conquering the universe and dictating his knowledge, technology andcultural institutions onto the world.In chapter two of Bereishit/Genesis, Adam II is a lonely man of faith, who brings aredemptive interpretation to the meaning of live. Adam II, with the words ‘It is notgood for man to be alone’ (Bereshit/Genesis 2:18) and by his sacrifice (of ametaphorical rib), gains companionship and thereby the alleviation of his existentialloneliness. This however requires the involvement of the Divine.

Halachic Man

In this work Rav J.B. Soloveitchik emphasises the centrality of Halachah to Jewishthought. In his theological vision there is a constant focus on Halachah, the fulfilmentof and the study of Divine Law. He presents Halachah as the basis for religiouspractise and for theological Jewish thought. Jewish piety is therefore not suited toserve as a basis for the known models of Western religiosity. As a consequence ofthe study of Torah and of keeping the commandments, Halachic Man develops acoherent attitude to intellectual activity, ascetics, death, esotericism, mysticism,creativity and repentance. Rav J.B. Soloveitchik further emphasises the need for theself-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 ananalysis of the correlation between science and philosophy down the ages. In thefourth part Rav Soloveitchik introduces the consequences of the analysis onHalachah, establishing a new view of the world.12

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 leftviewed him as too much connected to the old world of Europe. The religious rightsaw him as a man who wanted to lower the religious standard with the aim ofmodernising and Americanising it. Despite these criticisms Rav J.B. Soloveitchikremained steadfast in his opinions and points of view during the years of hisleadership.

He departed from the traditional ideas of Brisker Zionism. Rav J.B. Soloveitchik wasproud of his connections to the Soloveitchik Rabbinic dynasty. He talked lovinglyabout his uncles. He was respected by his family members and namesakes as agenius in Talmudic education. They lived in Yerushalayim where they establishedtheir 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 astheir cousin, who departed from the family Chardi-tradition.At the same time, recent research published by Rabbi Shlomo Pick, has revealedthat his father, Rabbi Moshe Soloveichik, maintained an intensive relationship withthe 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 legacyof Rav Soloveitchik. Many of Rav J.B. Soloveitchik ‘s students became leaders in theModern-Orthodox community. These students mostly have very diverse views onthe world. Most of the students of Rav J.B. Soloveitchik represent a centristapproach within Modern-Orthodoxy. Other students identify with the teachings of theCharedi world.

Rav J.B. Soloveitchik refused to sign the prohibition on inter-religious dialogue asproposed by the Council of Synagogues in America. Instead he wrote a pioneeringessay entitled ‘Confrontation’. More about the position of Rav J.B. Soloveitchik onJewish relations with Christians can be read in the essay by Professor Kimelman ofBrandeis University, Boston, U.S.A. with the title: The Rabbis Joseph B. Soloveitchikand Abraham Joshua Heschel on Jewish-Christian relations, to be found in TheEdah 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. Soloveitchikhave become an issue of continual discussion. Some Charedi Jews and some fromwithin Modern-Orthodoxy think that Jews are only meant to maintain an attentiveJewish lifestyle and study the language, history and science of the surroundingsociety, 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. Thenhe even encourages this study. Many Ultra-Orthodox Sages however consider thisinsight 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 hadsuccessfully transmitted the facts and laws of Judaism to his students, he did nothave the feeling that this was a living, authentic Jewish life. He stated that many ofhis students acted like children and experienced religion like children. This is thereason why they accepted all sorts of fanaticism and superstition. Sometimes theyare even willing to do things that are on the brink of the immoral.

Rabbi Norman Lamm, former President/chairman and Rosh Yeshiva of YeshivaUniversity, insisted in his relations with the guardians of Yeshiva University, onguarding against revisionism, against wrong interpretations of the Rav on the worldof Torah and the world of science. He stated that the Rav needed to be accepted asa very complicated, profound personality.

Left: Rabbi Dr. Norman Lamm (1927 C.E.), former President of Yeshiva UniversityRight: 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 andConservative Judaism. His opinion was that wherever differences existed withOrthodoxy, the non-Orthodox were in the wrong. He compared both Reform andConservative Judaism with the sectarian successions from Judaism, like theSadducees and Karaites.

One of the most important differences between Orthodoxy andReform/Conservative concerns the Mechitzah (the separation/demarcation barrierbetween men and women in the synagogue). Rav J.B. Soloveitchik´s judgementwas that it is forbidden to pray in a synagogue without a separation barrier betweenmen and women. He also condemned the Conservative practise to go to synagogueon Shabbat with the car. Besides this, he also rejected the idea of musicalaccompaniment in Synagogue on Shabbat and Yamim Tovim (Festivals and feastdays) and the use of a microphone during the service on Shabbat and YamimTovim.He was of the opinion that both Reform and Conservative rabbis did not have aproper education in Halachah and Jewish theology and thus could not be consideredRabbis. Thus, he remained a lifelong critic of sectarian Judaism, like the Reform andConservative movements.

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On the other hand he accorded non-Orthodox rabbis and Jews a certain place withinthe Jewish Nation. For this he developed the idea that Jews are bound to each otherby 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 andwillingness to take part in a People chosen by G’d and to live as a Kingdom ofPriests with a sacred mission. This also concerns the fact that all Jews share thesame fate of persecution and oppression. Rav J.B. Soloveitchik judged thatnon-Orthodox Jews transgressed the Covenant of Destiny, but that they are stillbound to Orthodox Jews in the Covenant of Fate.

In 1954 he wrote an article in which he stated that participation with non-OrthodoxJews for political or social goals (for example combating anti-Semitism or forfurthering the rights of the Stage of Israel) is not only allowed, but obligatory. TheCharedi tradition however dissented.

During the years 1950-1960 Rav J.B. Soloveitchik and other members of theRabbinic Council of America negotiated in a private capacity with leaders ofConservative Judaism with the aim of setting up a shared Orthodox-ConservativeBeth Din (religious court), particularly with a view to supervision of common normson marriage and divorce. Only Orthodox Dayanim (religious judges) would judgecases 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 wingOrthodox Rabbis, who considered that cooperation with the Conservative movementwas forbidden.

Up till the 1950s all Jews were allowed to use the Mikvaot (the ritual baths mainly forNiddah and Giyur, i.e. for family purity and conversion). Orthodoxy however refusedto grant non-Orthodox rabbis the use of the Mikvaot. Rav J.B. Soloveitchik wasagainst this prohibition, but the current practise in all Jewish communities connectedto Orthodoxy is to refuse sectarian Jewish groups like Conservative-Masorti orReform-Liberal, the use of their Mikvah.

Rabbi Dr. J.B. Soloveitchik with his Gabai (assistent), Rabbi David Holzer and his infantson

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Rav J.B. Soloveitchik wrote extensively on Teshuvah (repentance/atonement). Hedistinguishes between two aspects of the word Teshuvah. The first meaning iscovering. Just as the ark of Noah was covered with a layer of peck, so that the raincould 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 theTractates of the Babylonian Talmud where this expression can be found, is linked tothe question of whether a convert has fulfilled his obligation to bring posterity into theworld, 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 hehasn’t, because these children are from the time before his conversion and aconvert is like a newly born human. (Talmud Bavli, Yevamoth 62a). What was, isnot reckoned with any more. This human is thus a new being and the previousperson no longer exists. The emphasis is again on the present activities of thehuman. For it is a human who has converted, who becomes a new creature andacquires a new identity.

At the beginning of his career Rav J.B. Soloveitchik inclined towards traditionalmovements like Agudath Israel of America and Agudath Harabanim, the Union ofOrthodox Rabbis of North-America. Later he distanced himself from theseorganisations and joined Mizrachi (religious Zionists of America) and becamechairman 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. Hisgrandchildren are true to his legacy and occupy important scientific positions. At alater age Rav J.B. Soloveitchik became the victim of the very serious diseaseAlzheimer. Despite the good care given by his family, he died on Chol HaMoedPesach in 1993 C.E. at the age of 90. His grave is next to his beloved wife Tonya inBoston, Massachusetts, U.S.A.

On the left is the grave of the beloved wife of Rav Soloveitchik, Tonya LewittSoloveitchik 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 toeveryone as “The Rav” of Modern-Orthodoxy in the twentieth century. He often tookinnovative positions on education and political and social issues in the OrthodoxJewish world. His ordination of more than 2000 Orthodox Rabbis at YeshivaUniversity, during 40 years, testifies to his influence and effort, besides hisdetermination.

Gustav Dore, the struggle between Jacob and the angel of Esau after which Jacob’sname becomes Israel

‘’ Your name shall no longer be said to be Yaakov, but Yisrael, for you have becomethe commanding power before G-d and men, since you have prevailed’’.(Genesis 32:29)

Colofon

Prof. Rabbi Ahron Daum B.A. M.S. andPetra VanhammeJune 2008

Revised and corrected byProf. Rabbi Ahron Daum

English translation by Margreet (Margalit) Westbroek, the Netherlands

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Photoshop and special effects by Malachi Anschel (Angelo) Prins, Antwerp

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