Abraham Joshua Heschel was a Polish-born Jewish-American rabbi, theologian, philosopher, poet, and one of the most influential Jewish thinkers of the twentieth century. Raised in a distinguished Hasidic family in Warsaw, he received a traditional yeshiva education before pursuing advanced studies in philosophy and Jewish scholarship in Berlin, where he earned a doctorate and rabbinic ordination. Alongside his academic work, he wrote Yiddish poetry and developed an intellectual approach that combined classical Jewish tradition with modern philosophical inquiry. Following his arrest and deportation from Germany during the Nazi persecution of Jews, Heschel briefly returned to Poland before escaping to London and eventually immigrating to the United States in 1940. Many members of his family perished during the Holocaust, an experience that profoundly shaped his moral outlook and religious thought. After teaching at Hebrew Union College in Cincinnati, he joined the Jewish Theological Seminary of America in New York, where he served for the rest of his career as professor of Jewish ethics and mysticism. Heschel gained international recognition through influential books including Man Is Not Alone, God in Search of Man, The Sabbath, The Prophets, and Who Is Man?, works that explored faith, revelation, prayer, prophecy, and the relationship between humanity and God. Drawing on the Hebrew prophets, Hasidic spirituality, Kabbalah, and medieval Jewish philosophy, he emphasized wonder, reverence, and the belief that religious life must unite intellectual reflection with ethical action. His writings argued that God seeks a relationship with humanity and that genuine spirituality demands compassion, justice, and responsibility rather than mere ritual observance. Heschel rejected purely legalistic interpretations of Judaism, insisting that inner devotion and moral sensitivity were inseparable from religious practice. Beyond scholarship, he became a prominent public voice for human rights and social justice. Inspired by the prophetic tradition, he actively supported the American Civil Rights Movement, marching beside Martin Luther King Jr. in the historic Selma to Montgomery march, an experience he famously described by saying that he felt as though his "feet were praying." He also spoke forcefully against racial segregation, poverty, and the Vietnam War, believing that religious conviction required engagement with the moral crises of society. Heschel further played an important role in improving relations between Jews and Christians by advising representatives of the Catholic Church during the Second Vatican Council, helping encourage changes in teachings concerning Judaism. His commitment to interfaith dialogue reflected his conviction that no single religious community possesses a monopoly on spiritual truth and that authentic faith fosters mutual respect. Through his scholarship, teaching, public activism, and enduring literary legacy, Heschel transformed modern Jewish thought while influencing theologians, philosophers, religious leaders, civil rights advocates, and readers around the world. His works continue to inspire discussions of spirituality, ethics, human dignity, and the enduring responsibility to unite contemplation with courageous action in the pursuit of justice.
Heschel would be rolling in his grave if he heard me say this, but if you substitute "God" for anything else, the book works just as well. Possibly better. Heschel was a genius, a civil rights hero, my favorite Jewish scholar -- he was also born into a rabbinic Orthodox household (long lines of rabbis on both sides of the family) and I'm not sure that he ever truly questioned the existence of Yahweh. That was simply a given in his life, and I am not sure that the work suffers if it is substituted for any other sublime given in one's life, such as Spinoza's conception of God as "nature", or Schopenhauer's world-as-will, or any other personal joy + awe at the immensity and complexity of this world.
Heschel's insistence on the essential duties of humans to their world, to each other; his thoughts on education, social justice, anti-racism, anti-commercialism --- beautiful and essential. His thoughts on freedom put contemporary ideas of "American freedom" to shame (freedom isn't the ability to do what you want, unimpeded; it's the power to CHOOSE what you want, the power to deny your own wants in favor of some cosmic/social ideal. Some say American freedom means the ability to "chase your dreams", but Heschel might ask, "Where did those dreams come from? Could you deny them if you wanted to?" It makes for a terrifying vision of our current USA freedom: the "freedom" to be overwhelmed by urges and needs that you don't understand, that you didn't choose, and the "freedom" to chase them forever, unable to hit the brake or leap from the car.....)
To live in awe, to let one's cosmic duty overpower temporary needs, to act instead of musing, to wake up everyday and battle against the forfeiting of one's own humanity.... no one understood the keys to human fulfillment like Heschel.
There are some really great topics to read about in here. This is a great companion read if you've already read "Man is Not Alone," as many of Heschel's core ideas are repeated here with applications to real-world topics like healthcare, racism, education, and age-related issues. It is not necessary, but you will definitely appreciate these essays more having read that work first. The latter part of the book deals with very specific facets of the Jewish religion and culture which lost meaning to me as I am not Jewish, but if you are, I am sure those chapters are good reads as well. Heschel has a way of putting into words things I did not realize could be - his writing always speaks deeply to me.
Heschel represents something like a holy man, someone who is a scholar and a writer, but who, claiming his heritage in the Hebrew prophets, needed to leave his study and live in the image of God in this life. His last essay was on the last days of Maimonides, that great medieval philosopher/theologian who was so influential upon Aquinas, among other things. In his last days, he completely neglected all of his scholarly work and spent his time, day and night, as a physician to the Sultan and all the surrounding villages. Heschel quotes from his Guide to the Perplexed, that amazing passage of Jeremiah:
Thus says the Lord: Let not the wise man glory in his wisdom, let not the mighty man glory in his might, let not the rich man glory in his riches; but let them who glories glory in this, that he understands and knows me, that I am the Lord who practices kindness, justice and righteousness in the earth; for in these things I delight, says the Lord. Jer 9:23-24
Maimonides comments: The prophet does not say that knowledge of God is man's most noble end. For were this his intention, he would have said: But let him who glories glory in this, that he understands and knows Me, and he would have stopped there; or he would have said: That he understands and knows Me that I am One; or he would have said: That I have no figure, or That there is none like Me, or something similar. But he says that one should glory in the apprehension of Myself and in the knowledge of My ways and attributes, by which he means His actions.
This reminds me of a letter I really like by Flannery O'Connor to a seminary student at Candler who is losing his faith: "Satisfy your demand for reason always but remember that charity is beyond reason, and that God can be known through charity." Earlier she shared a story of Bridges (a poet) writing to Hopkins to ask to be convinced to believe in the Christian God. Bridges was expecting eloquent philosophy, but his letter only had two words "Give alms."
Heschel lived this same life and it is still streaming out into me.
There is much in this rich book that I know I will return to.
"Its hard to preach about God to people to whom material wealth is almost holy and the right country club is heaven. It is hard to interpret the words of the liturgy on the New Year's Day: 'Blessed is the man who does not forget Thee . . .' to people who at that very moment are in a hurry to drive to the golf course ...
I, repeat, it is hard to speak about the holy in an atmosphere charged with complacency and presumption. Yet, that complacency is frequently veneer. Scratch the skin of a human being and you come upon misery. But only a soul can reach a soul. Only out of a certainty matured in inner experiences, out of the depths of one's own silence come words which are audible to the souls of others."
"We all crave religious experiences ... the world is full of opportunities to acquire God. But mitzvoth [deeds of the law] are God's opportunities to take a hold of us."
And to pastors: "Our greatest mistake is to underestimate the spiritual power of the rabbi. Sermons may be forgotten, but the love, the reverence, the dedication of the rabbi affects the souls of his community and remains alive long after the rabbi has left this world."
Although dating from the mix-1960s, there remains much in these essays to ponder, especially in considering what's changed and what has not. For example, the essays on medical treatments that are rooted in reverence, humility, and compassion can be applied to current life with little change, while the essays on racism remain, unfortunately, still relevant, even though our language has changed. Mystery, awe, and ethical choices feature strongly in this work, and present the reader with a lot to think about and pray over.