Rabbi Freundel in 31 essays summarizes Orthodox Jewish teaching on a variety of issues.

Comprehensive and balanced history of the Reform Movement. The movement for religious reform in modern Judaism represents one of the most significant phenomena in Jewish history during the last two hundred years. It introduced new theological conceptions and innovations in liturgy and religious practice that affected millions of Jews, first in central and Western Europe and later in the United States. Today Reform Judaism is one of the three major branches of Jewish faith. Bringing to life the ideas, issues, and personalities that have helped to shape modern Jewry, Response to Modernity offers a comprehensive and balanced history of the Reform Movement, tracing its changing configuration and self-understanding from the beginnings of modernization in late 18th century Jewish thought and practice through Reform's American renewal in the 1970s.

This book is a study of rabbinic legal interpretation (midrash) in Judaism’s rabbinic, medieval, and modern periods. It shows how the rise of Reform, Conservative, and Orthodox Judaism in the modern period is tied to distinct attitudes toward the classical Jewish heritage, and specifically, toward rabbinic midrash halakah.

David Ellenson prefaces this fascinating collection of twenty-three essays with a remarkably candid account of his intellectual journey from boyhood in Virginia to the scholarly immersions in the history, thought, and literature of the Jewish people that have informed his research interests in a long and distinguished academic career. Ellenson, President of the Hebrew Union College-Jewish Institute of Religion, has been particularly intrigued by the attempts of religious leaders in all denominations of Judaism, from Liberal to Neo-Orthodox, to redefine and reconceptualize themselves and their traditions in the modern period as both the Jewish community and individual Jews entered radically new realms of possibility and change. The essays are grouped into five sections. In the first, Ellenson reflects upon the expression of Jewish values and Jewish identity in contemporary America, explains his debt to Jacob Katz's socio-religious approach to Jewish history, and shows how the works of non-Jewish social historian Max Weber highlight the tensions between the universalism of western thought and Jewish demands for a particularistic identity. In the second section, "The Challenge of Emanicpation," he indicates how Jewish religious leaders in nineteenth-century Europe labored to demonstrate that the Jewish religion and Jewish culture were worthy of respect by the larger gentile world. In a third section, "Denominational Responses," Ellenson shows how the leaders of Liberal and Orthodox branches of Judaism in Central Europe constructed novel parameters for their communities through prayer books, legal writings, sermons, and journal articles. The fourth section, "Modern Responsa," takes a close look at twentieth-century Jewish legal decisions on new issues such as the status of woemn, fertility treatments, and even the obligations of the Israeli government towards its minority populations. Finally, review essays in the last section analyze a few landmark contemporary works of legal and liturgical creativity: the new Israeli Masorti prayer book, David Hartman's works on covenantal theology, and Marcia Falk's Book of Blessings. As Ellenson demonstrates, "The reality of Jewish cultural and social integration into the larger world after Emancipation did not signal the demise of Judaism. Instead, the modern setting has provided a challenging context where the ongoing creativity and adaptability of Jewish religious leaders of all stripes has been tested and displayed."

A new approach to understanding Jewish thought since the eighteenth century Is Judaism a religion, a culture, a nationality—or a mixture of all of these? In How Judaism Became a Religion, Leora Batnitzky boldly argues that this question more than any other has driven modern Jewish thought since the eighteenth century. This wide-ranging and lucid introduction tells the story of how Judaism came to be defined as a religion in the modern period—and why Jewish thinkers have fought as well as championed this idea. Ever since the Enlightenment, Jewish thinkers have debated whether and how Judaism—largely a religion of practice and public adherence to law—can fit into a modern, Protestant conception of religion as an individual and private matter of belief or faith. Batnitzky makes the novel argument that it is this clash between the modern category of religion and Judaism that is responsible for much of the creative tension in modern Jewish thought. Tracing how the idea of Jewish religion has been defended and resisted from the eighteenth century to today, the book discusses many of the major Jewish thinkers of the past three centuries, including Moses Mendelssohn, Abraham Geiger, Hermann Cohen, Martin Buber, Zvi Yehuda Kook, Theodor Herzl, and Mordecai Kaplan. At the same time, it tells the story of modern orthodoxy, the German-Jewish renaissance, Jewish religion after the Holocaust, the emergence of the Jewish individual, the birth of Jewish nationalism, and Jewish religion in America. More than an introduction, How Judaism Became a Religion presents a compelling new perspective on the history of modern Jewish thought.

Modern Orthodox Judaism offers an extensive selection of primary texts documenting the Orthodox encounter with American Judaism that led to the emergence of the Modern Orthodox movement. Many texts in this volume are drawn from episodes of conflict that helped form Modern Orthodox Judaism. These include the traditionalists’ response to the early expressions of Reform Judaism, as well as incidents that helped define the widening differences between Orthodox and Conservative Judaism in the early twentieth century. Other texts explore the internal struggles to maintain order and balance once Orthodox Judaism had separated itself from other religious movements. Zev Eleff combines published documents with seldom-seen archival sources in tracing Modern Orthodoxy as it developed into a structured movement, established its own institutions, and encountered critical events and issues—some that helped shape the movement and others that caused tension within it. A general introduction explains the rise of the movement and puts the texts in historical context. Brief introductions to each section guide readers through the documents of this new, dynamic Jewish expression.

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.

The essay that forms the core of this book is an attempt to understand the developments that have occurred in Orthodox Jewry in America in the last seventy years, and to analyse their implications. The prime change is what is often described as ‘the swing to the right’, a marked increase in ritual stringency, a rupture in patterns of behaviour that has had major consequences not only for Jewish society but also for the nature of Jewish spirituality. For Haym Soloveitchik, the key feature at the root of this change is that, as a result of migration to the ‘New Worlds’ of England, the US, and Israel and acculturation to its new surroundings, American Jewry—indeed, much of the Jewish world— had to reconstruct religious practice from normative texts: observance could no longer be transmitted mimetically, on the basis of practices observed in home and street. In consequence, behaviour once governed by habit is now governed by rule. This new edition allows the author to deal with criticisms raised since the essay, long established as a classic in the field, was originally published, and enables readers to gain a fuller perspective on a topic central to today’s Jewish world and its development.

"This book concerns a cohort of ultra-orthodox Jews based in the greater New York area who, while retaining membership and close familial and other ties with their strictly observant communities, seek out secular knowledge about the world on the down low (so to speak), both online and via in-person encounters. Ayala Fader conducted her ethnographic research in these rarified social circles for years, developing relationships of trust with the mostly young married men and women who have taken to clandestine methods to find alternative social spaces in which to question what it means to be ethical and what a life of self-fulfillment looks like. Fader's book reveals the stresses and strains that such "double-lifers" experience, including the difficulty these life choices inject into relationships with wives, husbands, and one's children. Not all of these "double-lifers" become atheists. Fader's interlocutors can be placed on a broad spectrum ranging from religiously observant but open-minded at one end to atheism on the other. The rabbinical leadership of these ultra-orthodox communities are well aware of this phenomenon and of how unfiltered internet access makes such alternative forms of seeking an ever-present temptation. (Some ultra-orthodox rabbis have been sounding the alarm for years, claiming that the internet represents more of a threat to community survival today than the Holocaust did in the last century.) Fader's book examines the institutional responses of ultra-orthodox communities to the double-lifers. These include what is typically referred to as a Torah-based type of "religious therapy" conducted by trained members of these communities who as therapists and "life coaches" blend elements of modern psychiatry with ultra-orthodoxy and "treat" troubling, potentially life-altering doubt and skepticism as symptoms of underlying emotional pathology"--