What do you think?
Rate this book
Lord Is Righteous in All His Ways: Reflections on the Tish'ah be-Av Kinnot
The Lord is Righteous in All His Ways is Rabbi Soloveitchik's answers to many questions relating to this most important day in the Jewish calendar. What is the role of Tishah be-Av at the beginning of the twenty-first century, close to two thousand years after the destruction of the second Temple? What is the halakhic character of Tishah be-Av? What themes in the Kinot (liturgical poetry) recited on that day resonate in modern times? How should the Jew respond to personal and national catastrophe? What is the relationship between the Holocaust and Tishah be-Av?
For more than a decade Rabbi Soloveitchik spent virtually the entire day of Tishah be-Av expounding upon its major themes and reading and closely analyzing the Kinot, drawing upon on a whole range of sources including the Bible, rabbinic literature (Talmud and Midrash), medieval halakhic and philosophical works, Hebrew poetry, and Jewish history. He would begin with a shiur or lecture on general issues relevant to Tishah be-Av for about an hour and, after a short break, would begin the recital of the Kinot. After reading a few words or phrases, he would stop and comment, sometimes for a moment or two and sometimes for a more extended period of time. Also, those assembled would regularly interrupt with questions and insights and Rabbi Soloveitchik would stop and address their points. This mixture of reciting and learning, the traditional plaintive sweet sing-song of the Kinot and the traditional robust sounds of Torah teaching, analyzing the words of Rabbi Elazar ha-Kalir and the concepts of the Maimonides, would continue for many hours. Very often this mixture of a religious and intellectual experience would last until the end of the day.
The Lord is Righteous in All His Ways presents a transcript of those presentations and unlocks entire areas of Jewish liturgy and Jewish thought that had previously been closed.
For more than a decade Rabbi Soloveitchik spent virtually the entire day of Tishah be-Av expounding upon its major themes and reading and closely analyzing the Kinot, drawing upon on a whole range of sources including the Bible, rabbinic literature (Talmud and Midrash), medieval halakhic and philosophical works, Hebrew poetry, and Jewish history. He would begin with a shiur or lecture on general issues relevant to Tishah be-Av for about an hour and, after a short break, would begin the recital of the Kinot. After reading a few words or phrases, he would stop and comment, sometimes for a moment or two and sometimes for a more extended period of time. Also, those assembled would regularly interrupt with questions and insights and Rabbi Soloveitchik would stop and address their points. This mixture of reciting and learning, the traditional plaintive sweet sing-song of the Kinot and the traditional robust sounds of Torah teaching, analyzing the words of Rabbi Elazar ha-Kalir and the concepts of the Maimonides, would continue for many hours. Very often this mixture of a religious and intellectual experience would last until the end of the day.
The Lord is Righteous in All His Ways presents a transcript of those presentations and unlocks entire areas of Jewish liturgy and Jewish thought that had previously been closed.
369 pages, Hardcover
First published July 30, 2006
10 people want to read
About the author
Joseph B. Soloveitchik
62 books66 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.
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 of 1 review
September 1, 2019
The Yiddish writer Sholom Aleichem created the character of Motl, the cantor's son. Motl was about eight years old when he famously remarked, "I'm lucky! I'm an orphan!"
Of course we readers who are blessed to have known living parents recognize how lacking insight is Motl's remark. But on reading Rabbi Soloveitchik's reflections on Tisha B'Av (the ninth day of the Hebrew month Av), I began to reflect on Motl's comment. What if we were all orphans? What if everyone we knew were orphans? Might we not have trouble recognizing the dreadful absence in our lives?
The Temple in Jerusalem was destroyed for the second time on Tisha B'Av close to 2000 years ago. Every Tisha B'Av we commemorate its destruction, as well as commemorate several other tragedies that befell the Jewish people on that date. But how can we mourn for something we have never known? How can we sincerely grieve for it? And if we cannot grieve sincerely, should we grieve at all?
Rabbi Soloveitchik's purpose in this collection of comments is to explain to us the loss we have suffered, just as we might explain to an enlightenment-seeking orphan what it means to have a parent.
The book is edited by Jacob J. Schacter, based on a series of talks that Rabbi Soloveitchik gave annually on the liturgy of Tisha B'Av. Thus, the book has the advantage of a discursive style, somewhat resembling the transcript of a recording. Its strength is also its weakness: inevitably the text has repetitive sections. (Here I am reminded of the insight of the sage Rabbi Moshe Chaim Luzatto [Ramchal] that mankind is more in need of reminding than instruction.) The editor has done a valuable service in adding citations for the numerous quotes from Talmudic literature. But since the book is intended for an audience familiar with the Hebrew language, the multiple quotes of the liturgy would have been more useful if they had been given in Hebrew rather than in transliteration.
Soloveitchik's framework is the kinot, the "dirges" which are the central feature of the liturgy for Tisha B'Av. Some of the greatest paytanim [liturgical poets] of Jewish history are their authors. Soloveitchik's discussion gave me new admiration for El'azar Ha-Kalir, the earliest of the paytanim who penned the kinot. Many of his works weave together both thematic elements and alphabetic acrostics from the book of Lamentations. Later kinot commemorate the destruction of Jewish towns and culture during the Crusades, and the destruction of thousands of manuscripts of Jewish writing. The collection of kinot end with ten which praise Zion, allowing us a possibility to understand what was destroyed. The kinah (singular of kinot) by Yehudah Ha-Levi (my favorite of the paytanim) is among these.
Some may find it strange that Soloveitchik opposed the creation of new kinot to mourn for the losses incurred so recently in the 20th century European Holocaust. Soloveitchik feels that the traditional kinot already include recognition of those losses, since the essence of the murders and civilizational destructions is independent of the details of their timing and place.
This book is peppered with technical terms (in English transliteration of the Hebrew terms) which will be unfamiliar to those who have no background in Jewish education. That is not an absolute barrier to a reader's being able to benefit from this book, but the novice must be prepared to stop to understand these terms as they appear. For readers having some background in Jewish education, this collection is a valuable tool in making the fast of Tisha B'Av a more meaningful observance.
Of course we readers who are blessed to have known living parents recognize how lacking insight is Motl's remark. But on reading Rabbi Soloveitchik's reflections on Tisha B'Av (the ninth day of the Hebrew month Av), I began to reflect on Motl's comment. What if we were all orphans? What if everyone we knew were orphans? Might we not have trouble recognizing the dreadful absence in our lives?
The Temple in Jerusalem was destroyed for the second time on Tisha B'Av close to 2000 years ago. Every Tisha B'Av we commemorate its destruction, as well as commemorate several other tragedies that befell the Jewish people on that date. But how can we mourn for something we have never known? How can we sincerely grieve for it? And if we cannot grieve sincerely, should we grieve at all?
Rabbi Soloveitchik's purpose in this collection of comments is to explain to us the loss we have suffered, just as we might explain to an enlightenment-seeking orphan what it means to have a parent.
The book is edited by Jacob J. Schacter, based on a series of talks that Rabbi Soloveitchik gave annually on the liturgy of Tisha B'Av. Thus, the book has the advantage of a discursive style, somewhat resembling the transcript of a recording. Its strength is also its weakness: inevitably the text has repetitive sections. (Here I am reminded of the insight of the sage Rabbi Moshe Chaim Luzatto [Ramchal] that mankind is more in need of reminding than instruction.) The editor has done a valuable service in adding citations for the numerous quotes from Talmudic literature. But since the book is intended for an audience familiar with the Hebrew language, the multiple quotes of the liturgy would have been more useful if they had been given in Hebrew rather than in transliteration.
Soloveitchik's framework is the kinot, the "dirges" which are the central feature of the liturgy for Tisha B'Av. Some of the greatest paytanim [liturgical poets] of Jewish history are their authors. Soloveitchik's discussion gave me new admiration for El'azar Ha-Kalir, the earliest of the paytanim who penned the kinot. Many of his works weave together both thematic elements and alphabetic acrostics from the book of Lamentations. Later kinot commemorate the destruction of Jewish towns and culture during the Crusades, and the destruction of thousands of manuscripts of Jewish writing. The collection of kinot end with ten which praise Zion, allowing us a possibility to understand what was destroyed. The kinah (singular of kinot) by Yehudah Ha-Levi (my favorite of the paytanim) is among these.
Some may find it strange that Soloveitchik opposed the creation of new kinot to mourn for the losses incurred so recently in the 20th century European Holocaust. Soloveitchik feels that the traditional kinot already include recognition of those losses, since the essence of the murders and civilizational destructions is independent of the details of their timing and place.
This book is peppered with technical terms (in English transliteration of the Hebrew terms) which will be unfamiliar to those who have no background in Jewish education. That is not an absolute barrier to a reader's being able to benefit from this book, but the novice must be prepared to stop to understand these terms as they appear. For readers having some background in Jewish education, this collection is a valuable tool in making the fast of Tisha B'Av a more meaningful observance.
Displaying 1 of 1 review