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The essay "Faith after the Holocaust" (pp. 315-332) is an excerpt from his book "Faith after the Holocaust" (New York: Ktav, 1973).
Rabbi Dr. Eliezer Berkovits has long been acknowledged as one of the most erudite Jewish philosophers of the twentieth century. For decades, Rabbi Berkovits' scholarly work on the philosophy of Jewish law, faith in modern times, and Holocaust theodicy has attracted constructive conversations and debate. The present volume aims to reintroduce a different side of Rabbi Berkovits' intellectual profile. In a carefully curated selection of some of his more popular writings, this collection reveals the "philosophic anthropology" of a concerned Jewish leader living through transformative moments in Jewish history. In these essays, Rabbi Berkovits does not operate as a scholar engaged in abstract id...
Examines the question of God's noninterference in the Holocaust and other tragedies in Jewish history. Shows "how man may affirm his faith even when confronted with God's awesome silence."--Back cover.
Examines the question of God's noninterference in the Holocaust and other tragedies in Jewish history. Shows "how man may affirm his faith even when confronted with God's awesome silence."--Back cover.
RABBI DR. ELIEZER BERKOVITS' FINAL BOOK, Jewish Women in Time and Torah, is a critical examination of the status of women in Halakhah. It offers a coherent theological approach by which the eternal Divine nature of Torah must be upheld, and yet also recognize that the ever-changing status of women, reflected in our sacred texts, is linked to historical and social movements of humanity in the world at large. Berkovits makes several suggestions, based on a thorough examination of halakhic sources, to improve that status. The author' s basic thesis is that the inferior status of women is a vestige of ancient culture. In the course of time, women have gained certain rights. But, Berkovits emphasizes, more remains to be done, especially in the spheres of ritual participation and marital rights, areas in which he makes a number of concrete halakhic suggestions. For example, he suggests that adequate halakhic justification exists for women to take upon themselves the mitzvah of donning tefillin or establishing their own prayer groups, as well as women reciting Shabbat kiddush for men or participating in a mixed-gender zimmun for Grace After Meals.
God, Man and History examines the underpinnings of Judaism as a whole, from theology to law to the meaning of Jewish nationhood.
Berkowitz examines the status of women in halacha. He offers suggestions from the tradition to improve that status, particularly in the areas of divorce, and ritual practice.
Eliezer Berkovits analyzes law as it applies to the religious, ethical, and judicial principles of Judaism. Delineating common sense, feasibility, and ethical concern, the author provides a wealth of original insights into the very essence of halaca. In language accessible to everyone, Not in Heaven discusses a wide range of contemporary issues, including the status of women, marriage, divorce, conversion, rabbinic authority, and the role of halacha in a Jewish state.
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