Arguments for the Sake of Heaven

On Jewishness and Judaism, see Nathan Glazer, American Judaism (Chicago: University of Chicago Press, 1972), and Will Herberg, Protestant, Catholic, Jew (New York: Anchor, 1960). A critique of “transformationist” Jewish sociology is contained in Charles Liebman’s “The Debate on American Jewish Life,” in Studies in Contemporary Jewry IV, edited by Jonathan Frankel (Oxford: Oxford University Press, 1988, 175–184).

Rabbi J.B. Soloveitchik’s essay, “The Lonely Man of Faith,” appeared in Tradition 7:2 (Summer 1965, 5–67). Reuven Bulka’s analysis of the possible future Orthodox-Reform schism is contained in his The Coming Cataclysm (Oakville: Mosaic Press, 1984). Irving Greenberg’s essay on the same themes is Will There Be One Jewish People by the Year 2000? (New York: National Jewish Resource Center, 1985). Lawrence Schiffman’s study of the issue in the context of the Jewish-Christian schism is to be found in his Who Was a Jew? (Hoboken: Ktav, 1985).

7: The Reemergence of Orthodoxy

The best collection of materials on the subject of this chapter is Dimensions of Orthodox Judaism, edited by Reuven Bulka (New York: Ktav, 1983). An interesting if unscholarly collection of materials on the collapse of Orthodoxy prior to the Second World War is contained in Bernard Maza, With Fury Poured Out (Hoboken: Ktav, 1986). Oscar Fasman’s reminiscences are taken from his “After Fifty Years, an Optimist,” American Jewish History 59:2 (December 1979). The whole issue is devoted to a study of Orthodox Judaism in America.

Charles Liebman’s landmark essay on “Orthodoxy in American Jewish Life” is reprinted in Bulka’s anthology, 33–105. The rise of yeshivot in America is studied in William Helmreich, The World of the Yeshiva (New York: Free Press, 1982). Daniel Elazar’s remarks on the demography of Orthodoxy are found in his “Who Is a Jew and How?” (Jerusalem Newsletter, 24 September, 1986). Orthodoxy in contemporary Israel is studied in Charles Liebman and Eliezer Don-Yehiyah, Religion and Politics in Israel (Bloomington: Indiana University Press, 1984). The Israeli soldiers’ reflections on the Six-Day War were published as The Seventh Day (London: Penguin, 1971). Amnon Rubinstein’s critique of the influence of the new religious nationalism is contained in his The Zionist Dream Revisited (New York: Schocken, 1984); Yehoshafat Harkabi adds remarks in a similar vein in his Israel’s Fateful Decisions (London: Tauris, 1988).

The urban sociology of Orthodoxy is studied in Menachem Friedman’s “Charedim Confront the Modern City,” Studies in Contemporary Jewry II (74–96). Peter Berger’s remarks on childhood and the family are scattered throughout his many writings, but in particular see Brigitte and Peter Berger, The War over the Family (London: Penguin, 1983). Bruno Bettelheim’s study of kibbutz families is The Children of the Dream (London: Paladin, 1971). On rethinking modernity, see Peter Berger, Facing up to Modernity (London: Penguin, 1979); Peter Berger, Brigitte Berger and Hansfried Kellner, The Homeless Mind (London: Penguin, 1974); and Robert Bellah and others, Habits of the Heart (London: Hutchinson, 1988).

8: Assimilationism and Assimilation

The quotation from Jacob Neusner comes from his Israel in America, 125. See the articles of Leonard Fein, Moshe Adler, David Singer, and Neusner under the heading “If Orthodoxy Is the Answer, What Is the Question?” Moment 9:3 (September 1978, 28–44). Eugene Borowitz’s restatement of Reform attitudes is set out in his “The Autonomous Jewish Self,” Modern Judaism 4:1 (February 1984, 39–56). Jonathan Woocher’s study of the “civil religion” of American Jews is in Sacred Survival (Bloomington: Indiana University Press, 1986). Norman Mirsky’s remarks are taken from his “Nathan Glazer’s American Judaism After 30 Years: A Reform Opinion,” American Jewish History 77:2 (December 1987, 232–246). Michael Walzer’s analysis of group membership can be found in his Spheres of Justice (Oxford: Basil Blackwell, 1983, 31–63).

9: The Radicalization of Orthodoxy

The key document here is the symposium devoted to “The State of Orthodoxy,” in Tradition 20:1 (Spring 1982). The remarks of Lord Jakobovits are taken from his New Priorities on the Orthodox Agenda (London: Office of the Chief Rabbi, 1989). R. Soloveitchik’s account of the relations between Jewish and secular thought can be found in his Halakhic Man, translated by Lawrence Kaplan (Philadelphia: Jewish Publication Society of America, 1983), and The Halakhic Mind (New York: Free Press, 1986). An interesting collection of sources which includes an essay by R. Soloveitchik, “Kodesh and Chol,” as well as the address by Norman Lamm quoted in the text, has been published by Yeshiva University as the Torah U’Mada Reader (undated).

Charles Liebman’s remarks on compartmentalization are taken from his essay “Orthodox Judaism Today,” in Dimensions of Orthodox Judaism, 106–120. The debate about vacations was set out in David Singer’s “Is Club Med Kosher? Reflections on Synthesis and Compartmentalization,” and Shalom Carmy’s rejoinder, “Synthesis and the Unification of Human Existence,” Tradition 21:4 (Fall 1985, 27–51). Michael Walzer’s analysis of free time is contained in his Spheres of Justice, 184–196.

The debate about religious Zionism can be followed through the various issues of the journal Morasha. The religious anti-Zionist argument is set out in I. Domb, The Transformation (London: Hamadfis, 1958), and Emil Marmorstein, Heaven at Bay (Oxford: Oxford University Press, 1969). Messianic politics in contemporary Israel are studied in Menachem Kellner, “Messianic Postures in Israel Today,” Modern Judaism 6:2 (May 1986, 197–210); Ehud Luz, “The Moral Price of Sovereignty,” Modern Judaism 7:1 (February 1987, 51–98); Chaim Waxman, “Messianism, Zionism and the State of Israel,” Modern Judaism 7:2 (May 1987, 175–192); Shubert Spero, “Does Traditional Jewish Messianism Imply Inevitability?” Modern Judaism 8:3 (October 1988, 271–287); Uriel Tal, “Contemporary Hermeneutics and Self-Views on the Relationship between State and Land,” in The Land of Israel: Jewish Perspectives, 316–338.

10: Between Two Covenants

Irving Greenberg’s analysis of the state of the covenant is contained in three papers published by the National Jewish Resource Center in New York: On the Third Era in Jewish History (1980), The Third Great Cycle in Jewish History (1981), and Voluntary Covenant (1982). Versions of “Modern Orthodoxy” in the sense used in this chapter are set out in Emanuel Rackman, One Man’s Judaism (Tel Aviv: Greenfield, undated); Eliezer Berkovits, Crisis and Faith (New York: Sanhedrin Press, 1976); and Not in Heaven (New York: Ktav, 1983); David Hartman, A Living Covenant (New York: Free Press, 1985).

11: Tradition as Argument

Alasdair MacIntyre’s study of morality and tradition is contained in After Virtue (London: Duckworth, 1981). The quotation is from pp. 206–207. The argument is continued in his Whose Justice? Which Rationality? (London: Duckworth, 1988). Also on this subject see Edward Shils, Tradition (London: Faber and Faber, 1981), and Jaroslav Pelikan, The Vindication of Tradition (New Haven: Yale University Press, 1984).

Two classic studies of the interplay, in Jewish tradition, between revelation and interpretation are Gershom Scholem, “Revelation and Tradition as Religious Categories in Judaism,” in his The Messianic Idea in Judaism (New York: Schocken, 1971, 282–303); and Simon Rawidowicz, “On Interpretation,” in his Studies in Jewish Thought (Philadelphia: Jewish Publication Society of America, 1974, 45–80).

The Jewish Catalog was published in Philadelphia by the Jewish Publication Society of America in 1973. Eugene Borowitz’s remarks on it are contained in his Choices in Jewish Modern Thought (New York: Behrman House, 1983, 244). Attempts to state a Conservative position on halakhah are set out in Joel Roth, The Halakhic Process: A Systemic Analysis (New York: Jewish Theological Seminary, 1986), and Elliot Dorff and Arthur Rosett, A Living Tree (Albany: State University of New York Press, 1988).

13: A Family Portrait: Jews Tomorrow

The quotation from Michael Wyschogrod is taken from his article “A Theology of Jewish Unity,” Le’ela 21 (Spring 1986, 26–30). His book The Body of Faith (Minneapolis: Seabury Press, 1983) is highly relevant to the theme of the chapter. The quotation from R. Soloveitchik is taken from his On Repentance, translated by Pinchas Peli (Jerusalem: Oroth, 1980, 137).