Recently, Reuven Kimelman published an article (in three different variants) on Abraham Joshua Heschel–his teacher and mentor, and a leading Jewish theologian and thought leader of the 20th century. I recently interviewed Professor Kimelman about his article and his work on Heschel's legacy. Listen to the interview here:
We also obtained permission from the publishers for you to gain access to two versions of his article on Heschel, at no cost:
- the general-purpose version published by Tikkun Magazine, and titled Abraham Joshua Heschel's Thesis on the Unity of Jewish Theology, and
- the extended version published by The Journal of Jewish Thought and Philosophy, and titled Abraham Joshua Heschel'sTheology of Judaism and the Rewriting of Jewish Intellectual History.
To access either (or both) version of the article:
As NYU Professor David Elcott puts it in a recent article published by Tikkun Magazine:
"The Bible, along with the sacred texts of other religious communities, has proven to be troublesome. We have been convinced that the Bible is the answer, that it is the word of God — in whatever fashion we believe that — and that it clarifies all of the moral ambiguities we must face."
Yet there is another Jewish tradition of teaching the Tanach. A tradition that …
"…recognizes moral ambiguity and the Bible as a deep struggle to wrestle not only with confused human beings but also with confusing and conflicting voices of God."
With permission from Tikkun Magazine, I invite you to read the full article, at no cost to you. Simply click:
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MOSES’ PLEA ON BEHALF OF THE PEOPLE (Exodus 32)
It only took 40 days after the revelation for the people to retrograde to idol worship. Moses had assured the people he would return from his ascent up Sinai in 40 days – that is, 40 full days. When Moses failed to appear at dawn of the 40th day, the people panicked and fell to worshipping a Golden Calf. Enraged, as it were, for their bowing low to a molten image and accrediting it with their redemption from Egypt, God disowns them (referring to them as Moses’ people) and plans their punishment. He promises that Moses would supplant Abraham, become the father of a great nation to replace faithless Israel, if only he would let Him be.
Spurning the inducement, Moses rises to Israel’s defense. The people is surely God’s, he counters, for the manner of their redemption testifies to the unique power of the Redeemer. Further, he points out, God’s reputation – indeed, His moral investment in history – is at stake. However just God’s claim may be, the people’s demise would be excuse enough for the nations of the world to disdain any notion of Divine justice. The judge of all the earth must not only do justly, He must be perceived as doing so. Such is the price of God’s reputation being intertwined with the destiny of Israel. Finally, Moses notes, if the promise to Abraham, Isaac and Jacob can be so easily disregarded, what worth would any future promise of God have? These appeals to God’s stake in Israel, the success if His moral enterprise, and the credibility of His being a Covenant-making God prevail. God relents.
More on Abraham, Moses And Elijah: A Lesson in Leadership (Part 2)
Joel asks:
It's just hard to conceive of God as having made a mistake, but that seems to be what God is saying about mankind before the flood. Can you help me get this?
Listen to Reuven Kimelman's response [3'45"]:
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(This article was originally published in December 2001. It is here re-published by Our Learning Company.)
- What is the limit of responsibility to a community of a leader?
- Are all conflicts of interest to be resolved in favor of the community?
- What about conflicts between the community and God – should a leader resolve them always, as it were, in God’s favor?
- Does God always take precedence over the community?
- Can a leader oppose God on behalf of the community?
These questions touch upon some of the crucial issues in lives of three prophets: Abraham, the first prophet and progenitor of Israel; Moses, liberator and lawgiver of his people; and Elijah, religious revivalist par excellence.
More on Abraham, Moses And Elijah: A Lesson in Leadership (Part 1)
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