Interreligious Affairs Director (DATES), American Jewish Committee
Fort Meyers, Florida
A Jewish Perspective

Transcribed from an Interview

I’m very proud that my rabbinical school, Hebrew Union College in Cincinnati, brought Rabbi Heschel to the United States, where he taught for some years. I want to pay tribute to the HUC president at the time, Rabbi Julian Morgenstern, who had the commitment and resources to save Rabbi Heschel’s life.

Rabbi Abraham Joshua Heschel was able to position religious mysticism into an academic context. Prior to that, Jewish academia was largely a world of rationalism, Talmud, and maybe Midrash, but certainly not mysticism. He brought a sense of awe and wonderment into the academic world and also into the mainstream of Jewish religious thought. Part of the reason that he could accomplish this was because of his deeply rooted Jewish learning. He married this sense of wonder with his intellectual rigor. 

I was ordained as a rabbi in 1960. I went into the Air Force military chaplaincy and was stationed in Japan and Korea for two years. When I returned to civilian life, I served in Kansas City for two years as an assistant rabbi. By that time, Rabbi Heschel was becoming nationally and internationally known. 

And of course, in 1963, he gave a now-famous speech at the Conference on Religion and Race in Chicago, where he first met Dr. Martin Luther King, Jr. It was there that Rabbi Heschel said, “At the first conference on religion and race, the main participants were Pharaoh and Moses . . . The outcome of that summit meeting has not come to an end. Pharaoh is not ready to capitulate.” This speech also included the notable statement, “Some are guilty, but all are responsible.” His link to Dr. King was notable; they saw in one another modern-day prophets and charismatic leadership qualities. 

Heschel deeply affected my own professional life: specifically, the role he played at the Second Vatican Council. The Council adopted the Nostra Aetate Declaration in 1965. The Latin means “in our time,” and it fundamentally changed the ways Jews and Catholics interacted with each other. 

A year earlier on September 14, 1964, the day before Yom Kippur, he met with Pope Paul VI in Rome because a proposed version of the Declaration included some troubling conversionary language. Rabbi Heschel pushed the church leader on the issue of conversion, saying,  “As I have repeatedly stated to leading personalities of the Vatican, I am ready to go to Auschwitz any time, if faced with the alternative of conversion or death.”  Heschel made it very clear that the statement’s language on conversion was unacceptable, not only to him, but to the global Jewish community. This language was removed, changing thousands of years of church doctrine.

The next time Heschel impacted me was in 1967. I was one of the first rabbis to travel to Israel after the Six Day War. He had written a superb book about Israel, Israel: An Echo of Eternity, and he expressed for all of us the dread and fear Jews everywhere experienced during the run up to the Six Day War.

After hearing about him since I was a student at HUC-JIR in New York, I first met Rabbi Heschel when he came to the American Jewish Committee headquarters in 1970 or 1971. At that point, he was the Jewish voice of opposition to use of destructive napalm and, indeed, the war in Vietnam, which resonated with me because I had been in Asia when the American military buildup was starting. 

Rabbi Heschel broke out of the narrowness of some parts of the Jewish community. Heschel was in America, doing American things. He was involved with civil rights, whether you agreed with him or not. He was there with MLK in Selma, Alabama. He was also anti–Vietnam War. He was in many public arenas taking personal, religiously inspired stands. 

One of the most important things he did for interreligious work was leaving the JTS building and crossing the street in Morningside Heights in NYC to teach at neighboring Union Theological Seminary. By crossing the street, he built a human bridge. Those connections at Union and his personal meeting with the pope made my work much easier because I could talk about Rabbi Heschel’s extraordinary commitment to interreligious dialogue. This gave me enormous credibility in my work as the director of interreligious affairs at the American Jewish Committee. I may not have been an actual classroom student of Heschel’s, but I could, and did, stand on his shoulders.  

I was a student at JTS from 1956 to 1961.  In 1957 I took two courses with Professor Heschel: one on Genesis with an emphasis on Rashi’s interpretation and one on Jewish theology in which we read Heschel’s book God in Search of Man. In 1971, when I was a graduate student at Temple University, in preparation for my dissertation on Heschel, I traveled from Philadelphia to New York City once a week to attend a seminar that Heschel was teaching to his rabbinical students on his book Torah min Hashmayim. After every class I went to his office where Heschel gave me many sources for my thesis. When he left, I walked him home. Sometimes we would converse in Yiddish, our common birth language. 

I was very challenged by the statement that “Providence may someday create a situation which would place us between the river Jordan and the river Ganges,” from his book God in Search of Man. To me, this statement seemed to mean that Professor Heschel was encouraging dialogue between Jews and members of Asian religions. So I devoted a great deal of time to the study of Asian religions. I was even more challenged by his essay “No Religion Is an Island,” where he argues that no religion has a monopoly on truth or holiness and says “In this eon, diversity of religions is the will of God.” In my books on Heschel, I have devoted a great deal of time to his vision of other faiths.

Heschel, who devoted his life to love and peace, was for me not just a superlative teacher but my interreligious hero. He remains the most important spiritual teacher of my life. At Grinnell College, I have offered a seminar: Abraham Joshua Heschel: A Jewish Saint of the 20th Century. Here are just a few of his ideas that I think may have been very moving for students at Grinnell, most of whom were not Jewish:

1.  Human responsibility rather than divine responsibility. Heschel said “few are guilty but all are responsible.” I devote a great deal of time to this issue, especially when we read Simon Wiesenthal’s The Sunflower, to which Heschel contributed a response.

2.  Heschel always looked for harmony and the positive. Heschel said “just to be is a blessing, just to live is holy.” Very often, I showed the interview that he had with Carl Stern just before he died. The interview ended with Heschel’s message to young people: “Remember that there is meaning beyond absurdity. Know that every deed counts, that every word is power . . . Above all, remember that you must build your life as if it were a work of art.” I think this was a very powerful message for my young students.

3. His stress on wonder and radical amazement. Heschel said, “Our goal should be to live life in radical amazement . . . Get up in the morning and look at the world in a way that takes nothing for granted. Everything is phenomenal; everything is incredible; never treat life casually. To be spiritual is to be amazed.” He also said “I have one talent, and that is the capacity to be tremendously surprised, surprised at life, at ideas. This is to me the supreme Hasidic imperative: Don’t be old. Don’t be stale.”

4. His engagement with the Civil Rights Movement and his stress on social justice.

Heschel may be best known for his 1965 Selma to Montgomery march with Martin Luther King, Jr. After the march he wrote, “I felt my legs were praying.” He was also an early activist against the war in Vietnam and in the plight of the Jews in the Soviet Union.

I focus on his great contribution to interreligious dialogue and on his original idea of pathos. I always remember to tell my students what Heschel once wrote (or perhaps just said in class), that if he could teach only one central idea from Judaism, it would be, "And God said I will make man in my image after my likeness, and God created man in his own image, in the image of God He created him; male and female, He created them."

Additional Text:

Interfaith Affinity: The Shared Vision of Rabbi Heschel and Pope Francis

Where did you first encounter Heschel’s work?
When I began to be observant, I was inspired by Heschel’s The Sabbath. Inspired by his walking out of JTS one day to pray with his feet, marching with Rev. King, I established an annual interfaith MLK-AJH Shabbat in 1998 and built a strong social action program in my congregation and community. His approach to Matan / Kabbalah Torah and The Prophets inspired my commitment to the evolution of Jewish law, practice, and justice as a reflection of our evolving understanding of Kabbalat Torah in my work on the Committee for Jewish Laws and Standards (CJLS), in social action, and in my Jewish feminist writings and lecturing.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?
Heschel inspired me in all aspects of my rabbinate, from my civic engagement to my personal theology and religious life, to my teaching. 

In civic engagement, his model inspired me not only to be active in justice issues but to build strong interfaith coalitions that worked together on issues of mutual concern for the Black, Muslim, East Asian, and Jewish communities. This coalition began early in my rabbinate in Westchester as I established the first interfaith black/Jewish Martin Luther King / Abraham Joshua Heschel Sabbath there during MLK weekend in lower Westchester in 1990. I initiated a similar program in Howard County, Maryland, beginning in 1998, that grew into a celebrated part of the Howard County Martin Luther King Weekend Holiday Commemoration, included an interfaith choir, and was attended by most elected and appointed officials, interfaith leaders, congregants of participating houses of worship, neighbors, and friends. This annual event, held in partnership with Black churches and held at my synagogue, Beth Shalom of Columbia, Maryland, laid the foundation for deeper interfaith relationship-building and transitioned to our award-winning Howard County Courageous Conversations, of which I was a founding clergy member with the leading Black minister in town, Rev. Turner, and in cooperation with the late great acolyte of Rev. King, Congressman Elijah Cummings.

I see myself as a Heschelian theologian, building upon his distinction between Matan Torah and Kabbalat Torah as a religious Jewish feminist and in my approach to halakhic development and change, as reflected in my teshuvot (responses) and other work for the CJLS.

What of Heschel lives in you?
Heschel lives on in me as I teach his story to my students of all ages, when we discuss the Holocaust, when we discuss where God is, and as we explore how to live the Sabbath as a temple of time. He lives on in me in my beliefs and my social and interfaith activism, as I expect our partners to stand by us as we stand by them. And he lives on in me, seeking to experience the wonder of creation each day.

Additional Text

Opening Remarks, Twentieth Anniversary, MLK-Heschel Shabbat

The Gates of Prayer Are Always Open

Rabbinical Assembly
Israel
A Jewish Perspective

Where did you first encounter Heschel’s work?

As a student in The Rabbinical School in the late 1960s.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?

I was deeply inspired by the model of social activism that Rabbi Heschel brought to the JTS community. It helped that his views echoed my views. My wife and I were involved in anti–Vietnam war efforts, as was Rabbi Heschel. As I entered JTS, I knew that all graduating rabbis were obligated to serve as US military chaplains. Before my graduation, JTS canceled this obligation because of opposition to the war.  I met with Rabbi Heschel, and he encouraged me to honor my commitment to the chaplaincy. His view was that Jewish military personnel needed rabbis. Following his advice, I served for two years as a US Navy Chaplain with the Marine Corps and realized how necessary and valuable was my time with the Jewish members of my military community.

What of Heschel lives in you?

I honor Rabbi Heschel’s involvement with the non-Jewish community and his support for civil rights and the cause of Soviet Jewry, just to mention a few of his righteous acts. I have no doubt that my involvement in these same causes throughout my career were because of his influence upon me.

Where did you first encounter Heschel’s work?

I first encoutered Heschel in United Synagogue Youth.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?

Heschel’s activism in the Civil Rights Movement, especially his presence in Selma, Alabama, was a powerful example to me. I wish I could say it motivated me directly to my engagement in interfaith and civil rights causes, but more accurately it was his impact on the non-Jews that I encountered in my rabbinate that inspired me to be that kind of rabbi. The activists I encountered always wanted to know if I knew him, did I hear him speak, did he influence me. If I wanted to be credible in my work toward societal justice, then it was essential that—across a generation and the gap between our adult lives—I had to make him one of my mentors. When I had the privilege of marching across the Edmund Pettus Bridge with John Lewis, many years later, I felt like my legs were in Heschel's minyan.

Additional Texts:

Cosmic Outrage

A Life to Emulate

Playing Dice with the Universe—Leviticus 8:8

Comfort, Comfort

This Is Not a Sermon

Where did you first encounter Heschel’s work?

I spent the year after high school studying in Jerusalem at Yeshivat HaMivtar (Brovenders), where I struggled with issues of religious doubt and observed the darker side of religious zealotry. Somehow I found a copy of Heschel’s Passion for Truth, and learned that there was a rich literature on these topics, especially on the danger of egotism found in elite settings like the Beit Midrash. I appreciated the Kotzker’s intolerance of hypocrisy and pride—it served as much needed tokheha (correction) for my incipient arrogance. And the hesed (compassion) of the Besht reminded me that kindness is the foundation of righteousness.

I returned to Heschel again in college when I studied the prophets as models of social criticism and used a Heschel quote as a frontispiece for my senior thesis on Brit Shalom, a bi-nationalist organization in Mandatory Palestine. In rabbinical school I was drawn to Torah min hashamayim and found appealing the idea that Talmudic sages stood for spiritual world views (even if historians doubted the reliability of such accounts). On the CJLS (Committee for Jewish Laws and Standards), I looked to Heschel’s The Sabbath to frame my responsum on electricity and Shabbat, and then returned to his “Patient as Person” address to the AMA when studying artificial intelligence. Of course we were all proud of Heschel’s social justice activism, but it was his writing that most moved me.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?

A 50-year legacy: Heschel symbolizes for me the importance of being deeply rooted in one’s own religious heritage while remaining wide open to finding friendship and meaning far from one’s own path. It’s not just that Heschel made alliances, but that he was open to being changed by others. It would have been easy for someone whose world was so thoroughly destroyed to turn inward and angry. What a remarkable model he established in the opposite direction!

What of Heschel lives in you?

The fact that his most memorable public actions came at the very end of his life. I look at him and wonder what spiritual opportunities await as I approach 60.

What constitutes being human, personhood? The ability to be concerned for other human beings . . . The truth of being human is gratitude, the secret of existence is appreciation, its significance is revealed in reciprocity. Mankind will not die for lack of information; it may perish from lack of appreciation. Being human presupposes the paradox of freedom, the capacity to create events, to transcend the self.

—“Patient as Person,” Insecurity of Freedom

Additional Text:

Electricity and Shabbat

Artificial Intelligence

University of Warsaw
Poland
A Christian Perspective

Where did you first encounter Heschel’s work?

Heschel’s prominent students Rabbi Byron L. Sherwin and Professor Harold Kasimow told me about their master.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?

It is a very difficult question for me, because each of books affected me in different way. But if I have to mention one, I will say that his essay “No Religion Is an Island” shaped my perception of Judaism as a dialogical religion and Christianity as a religion closely related to its mother religion. Reading The Prophets was a revelation for me, showing the common ground for both religions which should be a sensitivity to the suffering of poor people. Honestly I cannot think about myself as a Christian and follower of Jesus of Nazareth for whom religion was a religion of the prophets of Hebrew Bible without the books by Abraham Joshua Heschel.

What of Heschel lives in you?

For me the most important from Heschel’s legacy is his commitment to social justice and his passion to transmit to others the beauty of belief in the God of the Hebrew Bible. What inspired me most is Heschel’s involvement in Jewish-Christian dialogue and his contribution to the declaration Nostra Aetate of the Second Vatican Council.

Perhaps it is the will of God that in this eon there should be diversity in our forms of devotion and commitment to Him. In this eon, diversity of religions is the will of God.

Where did you first encounter Heschel’s work?

As a young student, I read his theological writings, but it was through his daughter, Susannah, that I encountered his writings in a more personal way when I was lecturing on religious existentialism at Dartmouth.

How did Heschel and his thinking inspire your work, religious life, or civic engagement?

For me as a Roman Catholic, I find Heschel’s involvement in shaping Nostra Aetate with Cardinal Bea is something that needs more attention. Heschel’s treatment of Kierkegaard is something that I hope to explore further when an opportunity presents itself.

What of Heschel lives in you?

I found Heschel’s emphasis on the wonder that we are, which awakens us to action, profound. This quote highlights Heschel’s approach to the Torah:

We sail because our mind is like a fantastic seashell, and when applying our ear to its lips we hear a perpetual murmur from the waves beyond the shore.

Additional Text:

Abraham Joshua Heschel and Nostra Aetate: Shaping the Catholic Reconsideration of Judaism during Vatican II

The Time and Name of Mercy: Rabbi Abraham Heschel and Pope Francis in Dialogue