Rabbi Soloveitchik: Recordings

Lectures

The Rav lectured prolifically throughout his lifetime. Many of his classes were recorded, others were redacted in books and articles, and others were retransmitted in classes by his students and scholars of his work.

Recordings

We recommend noise cancelling headphones to improve sound quality. Many of these recordings are decades old. Please first confer with your physician if you have health issues concerning your hearing. *Indicates better sound quality.

heartherav.org

TheTeffilin of Rabbeinu Tam*
Yarzeit Shiur March 2, 1975 at Yeshiva University. Sound enhanced recording and complete transcription fromwww.heartherav.com, length: approximately 2 hours.
Study Aids for the Heartherav Lecture on Tefillin

613.org

www.613.org has over 20 hours of recordings of the Rav
AL HaNisim - Tape DD on Hanukah
Yosef and Chanukah - What's the Connection?
Haggadah
Uniting of Generations - Pidyon Haben*
Tsitsis Lavan and Tehalis
Purim and Megilas Esther

Bergen County Beis Medrash Program- BCBM.org

·         Gemara/Halacha
·         Parsha
·         Moadim
·         Yartzeit
·         Machshava/Other

over 100 recordings

Eric Levy Site

approximately 100 recordings, including the following:

Tape Library of Rabbi Milton Nordlicht

Rabbi Nordlicht has hundreds of tapes and offers prompt delivery.

Tape Catalog
Email - MNORDL@aol.com
Phone - (718) 261-7770
Fax - (718) 261-7774

Other

The Role of the Rabbi (The Yiddish Voice, 5/15/55) In Yiddish
Purim, the Rambam (Kosher4Passover.com)
Purim and Megillas Esther (Kosher4Passover.com)
Notes on Comments to Social Workers (Alan Brill)

Our interest in humanity

"There are religiously committed Jews who are indifferent to the concerns of the larger non-Jewish society. They are content to reside in isolated communities with unconcern, if not actual disdain, for the Gentile world and for the problems which afflict humanity. This introversion can be explained as a reaction to the centuries-old derision and persecution which have been the Jewish historical experience and to which they were subjected with particular ferocity in modern times. Nowadays, there are particular aspects of moral perversion afflicting the general society which are repellant to Jewish sensibilities. Nevertheless, this insularity cannot be vindicated as authentic Judaism even if it can be understood and justified in particular historical periods and situations." Rabbi Joseph Soloveitchik, Man of Faith in the Modern World, p. 73.

The Beauty of Religion

The error of modern representatives of religion is that they promise their congregants the solution to all the problems of life − an expectation which religion does not fulfill. Religion, on the contrary, deepens the problems but never intends to solve them. The grandeur of religion lies in its mysterium tremendum its magnitude and its ultimate incomprehensibility. To cite one example, we may adduce the problem of theodicy, the justification of evil in the world, that has tantalized the inquiring mind from time immemorial till this last tragic decade. The acuteness of this problem has grown for the religious person in essence and dimensions. When a minister, rabbi, or priest attempts to solve the ancient question of Job's suffering through as sermon or lecture, he does not promote religious ends, but, on the contrary, does them a disservice. The beauty of religion with its grandiose vistas reveals itself to men, not in solutions but in problems, not in harmony but in the constant conflict of diversified forces and trends.

Rabbi Joseph B. Soloveitchik, "Sacred and Profane", Gesher, Vol. 3, No. 1, p. 7 in Besdin, A, Reflections of the Rav, p. 224)

Ethical Values

…the religious person is given not only a duty to follow the halakha but also a value and vision. The person performing the duty seeks to realize this ideal or vision. Kant felt that the duty of consciousness expresses only a "must" without a value. He demanded a routine form of compliance, an "ought" without aiming at a value. As a soldier carries out his duty to the commanding officer, one may appreciate his service or just obey through discipline and orders. Kant's ethics are a "formal ethics", the goal is not important. For us it would be impossible to behave this way. An intelligent person must find comfort, warmth, and a sense of fulfillment in the law. We deal with ethical values, not ethical formalisms. A sense of pleasure must be gained by fulfilling a norm. The ethical act must have an end and purpose. We must become holy.

Rabbi Joseph B. Soloveitchik, Mesorat HaRav Siddur, p. 112-3

Rabbi Soloveitchik

Recordings

Lectures

Recordings

heartherav.org

613.org

Bergen County Beis Medrash Program- BCBM.org

Eric Levy Site

Tape Library of Rabbi Milton Nordlicht

Lectures on mp3

YUTorah.org

Rabbi David Etengoff

Other

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