Rabbi Soloveitchik

Wednesday, November 13, 2024

Lectures of Rabbi Dr. Joseph B. Soloveitchik: The Relationship between Halakhah, Aggadah, and Kabbalah

Friday, November 8, 2024

Review Essay Nietzsche, Soloveitchik and Contemporary Jewish Philosophy

https://hakirah.org/vol27Goldman.pdf

Review Essay Nietzsche, Soloveitchik and Contemporary Jewish Philosophy by Daniel Rynhold and Michael J. Harris (Cambridge University Press, 2018) 316 pp

Thursday, November 7, 2024

Rabbi Joseph B. Soloveitchik’s Lectures on Genesis, I through V

Based upon Rabbi Robert Blau’s notes taken at Bernard Revel Graduate School in the late 1940s. This is the first of a three-part series covering thirteen lectures.

https://hakirah.org/vol27Triebitz.pdf

Tuesday, October 22, 2024

R YY Weinberg on the Rav

R YY Weinberg: Chas v'shalom to say that rabbi soloveitchik was a student of mine. He came to shiur that I gave a few times at the rabbinical seminary He honored me by coming to my shiur. Everyone even then already knew what an illui he was." The Rav was in his 20s.

The Making of My Most Recent Book, A Thirty-Year Story (Part 47) || Dr. Marc Shapiro - YouTube

48:37

Wednesday, August 7, 2024

Marriage

"Marriage is not just an ordinary conception. It is not just a civil commitment, or a utilitarian, mundane partnership. It is an existential commitment, a personalistic covenant. The souls of two lonely people join. Two strangers decide to unite destinies, to share in the same fate, to keep together, suffer together, rejoice together, travel together and pay the toll of the road jointly. In order to take on such an all-inclusive, all-encompassing commitment, one cannot trust anybody. One must know to whom he dedicates his life intimately and well."

Rabbi Joseph Soloveitchik, The Rav Thinking Aloud on the Parsha, Sefer Bamidbar, pp. 86-87.

Our interest in humanity

"There are religiously committed Jews who are indifferent to the concerns of the larger non-Jewish society. They are content to reside in isolated communities with unconcern, if not actual disdain, for the Gentile world and for the problems which afflict humanity. This introversion can be explained as a reaction to the centuries-old derision and persecution which have been the Jewish historical experience and to which they were subjected with particular ferocity in modern times. Nowadays, there are particular aspects of moral perversion afflicting the general society which are repellant to Jewish sensibilities. Nevertheless, this insularity cannot be vindicated as authentic Judaism even if it can be understood and justified in particular historical periods and situations." Rabbi Joseph Soloveitchik, Man of Faith in the Modern World, p. 73.

The Beauty of Religion

The error of modern representatives of religion is that they promise their congregants the solution to all the problems of life − an expectation which religion does not fulfill. Religion, on the contrary, deepens the problems but never intends to solve them. The grandeur of religion lies in its mysterium tremendum its magnitude and its ultimate incomprehensibility. To cite one example, we may adduce the problem of theodicy, the justification of evil in the world, that has tantalized the inquiring mind from time immemorial till this last tragic decade. The acuteness of this problem has grown for the religious person in essence and dimensions. When a minister, rabbi, or priest attempts to solve the ancient question of Job's suffering through as sermon or lecture, he does not promote religious ends, but, on the contrary, does them a disservice. The beauty of religion with its grandiose vistas reveals itself to men, not in solutions but in problems, not in harmony but in the constant conflict of diversified forces and trends.

Rabbi Joseph B. Soloveitchik, "Sacred and Profane", Gesher, Vol. 3, No. 1, p. 7 in Besdin, A, Reflections of the Rav, p. 224)

Ethical Values

…the religious person is given not only a duty to follow the halakha but also a value and vision. The person performing the duty seeks to realize this ideal or vision. Kant felt that the duty of consciousness expresses only a "must" without a value. He demanded a routine form of compliance, an "ought" without aiming at a value. As a soldier carries out his duty to the commanding officer, one may appreciate his service or just obey through discipline and orders. Kant's ethics are a "formal ethics", the goal is not important. For us it would be impossible to behave this way. An intelligent person must find comfort, warmth, and a sense of fulfillment in the law. We deal with ethical values, not ethical formalisms. A sense of pleasure must be gained by fulfilling a norm. The ethical act must have an end and purpose. We must become holy.

Rabbi Joseph B. Soloveitchik, Mesorat HaRav Siddur, p. 112-3