Joseph B. Soloveitchik, the rabbi known as “The Rav” by his followers worldwide, was a leading authority on the meaning of Jewish law and prominent force in building bridges between traditional Orthodox Judaism and the modern world. In THE LONELY MAN OF FAITH, a soaring, eloquent essay first published in Tradition magazine in 1965, Soloveitchik investigates the essential loneliness of the person of faith in our narcissistic, materially oriented, utilitarian society. In this modern classic, Soloveitchik uses the story of Adam and Eve as a springboard, interweaving insights from such important Western philosophers as Kierkegaard and Kant with innovative readings of Genesis to provide guidance for the faithful in today’s world. He explains prayer as “the harbinger of moral reformation,” and discusses with empathy and understanding the despair and exasperation of individuals who seek personal redemption through direct knowledge of a God who seems remote and unapproachable. He shows that while the faithful may become members of a religious community, their true home is “the abode of loneliness.” In a moving personal testimony, Soloveitchik demonstrates a deep-seated commitment, intellectual courage, and integrity that people of all religions will respond to.

Joseph B. Soloveitchik, the rabbi known as “The Rav” by his followers worldwide, was a leading authority on the meaning of Jewish law and prominent force in building bridges between traditional Orthodox Judaism and the modern world. In The Lonely Man of Faith, a soaring, eloquent essay first published in Tradition magazine in 1965, Soloveitchik investigates the essential loneliness of the person of faith in our narcissistic, materially oriented, utilitarian society. In this modern classic, Soloveitchik uses the story of Adam and Eve as a springboard, interweaving insights from such important Western philosophers as Kierkegaard and Kant with innovative readings of Genesis to provide guidance for the faithful in today’s world. He explains prayer as “the harbinger of moral reformation,” and discusses with empathy and understanding the despair and exasperation of individuals who seek personal redemption through direct knowledge of a God who seems remote and unapproachable. He shows that while the faithful may become members of a religious community, their true home is “the abode of loneliness.” In a moving personal testimony, Soloveitchik demonstrates a deep-seated commitment, intellectual courage, and integrity to which people of all religions will respond.

Halakhic Man--originally published in Hebrew in 1944 and appearing for the first time in English translation--is considered to be Rabbi Soloveitchik's most important statement. A unique, almost unclassifiable work, its pages include a brilliant exposition of Mitnaggedism, of Lithuanian religiosity, with its emphasis on Talmudism; a profound excursion into religious psychology and phenomenology; a pioneering attempt at a philosophy of Halakhah; a stringent critique of mysticism and romantic religion--all held together by the force of the author's highly personal vision. Exuding intellectual sophistication and touching upon issues fundamental to religious life, Rabbi Soloveitchik's exploration, in sum, seeks to explain the inner world of the Talmudist--or as he is referred to typologically, halakhic man--in terms drawn from Western culture. This book brings to the English-reading world a significant work by one of the most profound Jewish thinkers of this century.

The committed Jew confronts many weighty questions when plotting a personal course in life: What is Judaism's role in the modern world? How can I best make my own individual contribution? What are my responsibilities to humanity, the Jewish people, the Torah and myself? How should I balance these different demands? How can I infuse my life with spirituality and build a strong relationship with God? In these probing and inspiring discourses, Rabbi Aharon Lichtenstein addresses these other questions. Eschewing simplistic black-and-white approaches, he explores the issues with depth and sensitivity. Based firmly on halakhic sources, yet appreciating the best of Western culture, he presents an ideology marked by balance and complexity. While demanding maximal spiritual attainment, Rabbi Lichtenstein champions tolerance of those with different approaches; and while steeped in the eternal values of Jewish tradition, he remains cognizant of the challenges and opportunities of the contemporary era.

Where its predecessor dwelt primarily upon the content, mode, and practitioners of Torah study, this volume focuses upon issues--some theoretical, others pragmatic; some current, others timeless--which concern the practice and implementation of Torah. It opens with an inquiry into whether, and to what extent, Halakhah recognizes the validity and value of an ethic which, in some sense, lies beyond its scope. This is followed by two essays--focused upon events in Israel but of more general significance, as well--which deal with the character--and bounds of Jewish polity. Tangentially related is the subject of the next chapter--straddling the communal and the personal--regarding the parameters of tolerance. The next several chapters treat more purely personal topics--response to suffering, Shabbat prayer, and shemittah. They are followed by discussions of aspects of the sensitive areas of conversion, abortion, and the Israeli chief rabbinate, commingled with two essays, more sociologically oriented, on Jewish self-identification and communal service, and an exchange concerning Baruch Goldstein. These are, in turn, followed by two chapters focused upon modern or centrist Orthodoxy, particularly. The volume concludes with a series of responses to major questions posed in various symposia, in which participants were asked, descriptively and prescriptively, both to evaluate the current Jewish scene and to chart a suggested course for its future direction.

Young or old, single or married, male or female—at some point in life, we're all confronted with loneliness. We try to fill the void or change our circumstances so we no longer feel the pain. But what if our pangs of loneliness are meant to point us to something greater? Looking at various aspects of loneliness, Lydia Brownback reminds us of God's power to redeem our loneliness and use it in our lives to draw us to himself. Ultimately, she helps us see that even when we feel misunderstood, forsaken, or abandoned, we're never really alone. God is always with us, and only he can meet all of our needs in Christ Jesus.

Some twenty years ago, the editors of Hamevaser, Yeshiva University's Torah student monthly, recognized the growing thirst for the late Rabbi Joseph B. Soloveitchik's teachings. In response, they published the original version of this conspectus, containing the first English version of the Rav's Hebrew and Yiddish discourses, with summaries of his shiurim and lectures. This volume substantially builds on that achievement, bringing together nineteen of the Rav's most illuminating works not published elsewhere. Subjects include "The Ten Commandments," "Adam and Eve," "The Unique Experience of Judaism," and "On the Love of Torah."

“Tony has always been fascinated by the effect believing has on our lives. After years of reading books and going to conferences he has found the effect was temporary. His personal belief is that we have a believing switch somewhere within us and if we can get it turned on; everything works, but when it is turned off nothing works. This is his journey to find that switch and turn it on”.

The intellectual legacy of one of the twentieth century’s greatest religious thinkers—explained by a leading theologian of our day. “It is only through experiencing the contradictions in human existence, through being overwhelmed by the divine presence, through the finite human being feeling terror-stricken by the infinite majesty of God that one can develop an authentic religious personality.” —David Hartman (From Chapter 6) Rabbi Joseph B. Soloveitchik (1903–1993) profoundly influenced modern Orthodox Judaism in the United States—and Judaism as a whole—by opening up a discourse between the tradition of Torah study and Western philosophical thought. The future of both religious Zionism in Israel and of Orthodoxy in America hangs to a great extent on how we interpret his intellectual legacy. Dr. David Hartman’s penetrating analysis of Rabbi Soloveitchik’s work reveals a Judaism committed to intellectual courage, integrity, and openness. A renowned theologian and philosopher, Hartman meticulously explores the subtlety and complexity of Rabbi Soloveitchik’s theological thought, exposing a surprising intersection of halakhic tradition and modern Western theology—a confrontation that deepens and expands our spiritual understanding. Hartman’s provocative interpretation bears witness to the legitimacy of remaining loyal to the Judaic tradition without sacrificing one’s intellectual freedom and honesty.

The forgotten legacy of religious Jewish anarchism, and the adventures and ideas of its key figures, finally comes to light in this book. Set in the decades surrounding both world wars, No masters but God identifies a loosely connected group of rabbis and traditionalist thinkers who explicitly appealed to anarchist ideas in articulating the meaning of the Torah, traditional practice, Jewish life and the mission of modern Jewry. Full of archival discoveries and first translations from Yiddish and Hebrew, it explores anarcho-Judaism in its variety through the works of Yaakov Meir Zalkind, Yitshak Nahman Steinberg, Yehudah Leyb Don-Yahiya, Avraham Yehudah Heyn, Natan Hofshi, Shmuel Alexandrov, Yehudah Ashlag and Aaron Shmuel Tamaret. With this ground-breaking account, Hayyim Rothman traces a complicated story about the modern entanglement of religion and anarchism, pacifism and Zionism, prophetic anti-authoritarianism and mystical antinomianism.