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The Rav Speaks
avi
224 pages, Hardcover
First published June 1, 2002
16 people want to read
About the author
Joseph B. Soloveitchik
62 books65 followersRabbi Joseph Ber Soloveitchik (1903-1993)
Rabbi Joseph B. Soloveitchik was born into a family already known for its great Torah learning. His grandfather and father, emphasized a thorough analysis of Talmud, and it is in this way that Rav Soloveitchik studied and taught his own students. He was awarded a Ph.D. from the University of Berlin, and then settled in Boston in the early 1930’s. He became Rosh HaYeshiva of Yeshiva University, and gave weekly shiurim to senior students, while delivering philosophy lectures to graduate students. His accomplishments in both Halachic study and secular study made him a unique Torah personality to Torah scholars all over.
His limitless expertise in and appreciation of secular disciplines never lessened his total devotion to Torah study. Indeed Torah study was the central focus of his life and his teachings. His public historic shiurim in memory of his great father, Rav Moshe Soloveitchik, and his public shiurim between Rosh Hashana and Yom Kippur organized by the Rabbinical Council of America known as Kinus T’Shuva, were attended by thousands of Torah students from all groupings in the Torah community. Thus he was one of the leaders of the generation.
He never engaged in pejorative or invectives when speaking of non-orthodox Jews. He was polite and respectful to others. Yet he was firm and inflexible in protecting and advocating the Mesorah of Torah tradition. His ruling, written by him, that one is not allowed to pray in a house of worship that violates Halachic standards even if it would result in not fulfilling the Mitzvah of Tekiath Shofar is an illustration of his strong stand on Torah and Mesorah.
This can also be seen from his opinion that while dialogue with non-Jewish faiths may be necessary, it may not deal with theological topics. This was a historic principle which guided his disciples in all their dealings with non-Jewish clergy, and continues to this very day.
His teachings and shiurim are responsible for literally thousands of men and women in the educational and academic community today.
F.S.
Rabbi Joseph B. Soloveitchik was born into a family already known for its great Torah learning. His grandfather and father, emphasized a thorough analysis of Talmud, and it is in this way that Rav Soloveitchik studied and taught his own students. He was awarded a Ph.D. from the University of Berlin, and then settled in Boston in the early 1930’s. He became Rosh HaYeshiva of Yeshiva University, and gave weekly shiurim to senior students, while delivering philosophy lectures to graduate students. His accomplishments in both Halachic study and secular study made him a unique Torah personality to Torah scholars all over.
His limitless expertise in and appreciation of secular disciplines never lessened his total devotion to Torah study. Indeed Torah study was the central focus of his life and his teachings. His public historic shiurim in memory of his great father, Rav Moshe Soloveitchik, and his public shiurim between Rosh Hashana and Yom Kippur organized by the Rabbinical Council of America known as Kinus T’Shuva, were attended by thousands of Torah students from all groupings in the Torah community. Thus he was one of the leaders of the generation.
He never engaged in pejorative or invectives when speaking of non-orthodox Jews. He was polite and respectful to others. Yet he was firm and inflexible in protecting and advocating the Mesorah of Torah tradition. His ruling, written by him, that one is not allowed to pray in a house of worship that violates Halachic standards even if it would result in not fulfilling the Mitzvah of Tekiath Shofar is an illustration of his strong stand on Torah and Mesorah.
This can also be seen from his opinion that while dialogue with non-Jewish faiths may be necessary, it may not deal with theological topics. This was a historic principle which guided his disciples in all their dealings with non-Jewish clergy, and continues to this very day.
His teachings and shiurim are responsible for literally thousands of men and women in the educational and academic community today.
F.S.
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Displaying 1 of 1 review
January 7, 2019
This book is a rendering of the Rav’s speeches to the Mizrachi movement with which he seemed to have been involved.
As with any rendition it’s hard to know whether these are the actual opinions of the Rav or they are as the student understood them.
Nevertheless, there are dramatically insightful perspective changing ideas that can make this short work more than just a bedtime read.
There is a lot of cross-reference and novel interpretation of classic sources that surely forge their narrative in an innovative way.
In addition the Rav seems to take serious positions on very sensitive issues. One of the most striking issues at the end of the book is the reality of the State of Israel.
He asks the same question as the Satmar Rav. How is it possible that the State of Israel can come into reality being founded on secularism as opposed to theocratic considerations? The Satmar Rav answers that it is a test designed to fault loyalty to God. The Rav answers in diametric opposition that it’s an act of God to protect. He shows how a passage of the Talmud in Sanhedrin (74) is in line with his perspective by declaring that the world’s attitudes toward the State proves it so.
Definitely worth the read opening one’s perspective on this difficult issue.
As with any rendition it’s hard to know whether these are the actual opinions of the Rav or they are as the student understood them.
Nevertheless, there are dramatically insightful perspective changing ideas that can make this short work more than just a bedtime read.
There is a lot of cross-reference and novel interpretation of classic sources that surely forge their narrative in an innovative way.
In addition the Rav seems to take serious positions on very sensitive issues. One of the most striking issues at the end of the book is the reality of the State of Israel.
He asks the same question as the Satmar Rav. How is it possible that the State of Israel can come into reality being founded on secularism as opposed to theocratic considerations? The Satmar Rav answers that it is a test designed to fault loyalty to God. The Rav answers in diametric opposition that it’s an act of God to protect. He shows how a passage of the Talmud in Sanhedrin (74) is in line with his perspective by declaring that the world’s attitudes toward the State proves it so.
Definitely worth the read opening one’s perspective on this difficult issue.
Displaying 1 of 1 review