An Advocate for Divine Honesty
David Hartman was sui generis; he was a unique individual who was very excited about ideas and at the same time pragmatic. Who believed that believing is best expressed in behavior. To believe is to behave.
This is very clear in his latest book, “The God Who Hates Lies.” It was his opportunity to express the great hope that he had for a renaissance of Jewish life in the State of Israel, and his frustrations at the people who were returning to an ideological, self-centered kind of life that was very disillusioning to him.
His great teacher was Rabbi Joseph B. Soloveitchik, and he told me as he was working on this book, “I have to break with Soloveitchik.” In his treatment of the near-sacrifice of Isaac, Soloveitchik said this was the glory of a divine absurdity; the act of being about to do something that is against logic itself.
Hartman chastised Soloveitchik for this. He said that this is not what we need; we need divine truthfulness and honesty.
He literally gathered hundreds of rabbis, gathered them together and enabled them to speak together without any of their insularity — Orthodox, Reform, Conservative and Reconstructionist were able to speak, to present, without hostility and without denigration.
He had a remarkable, charismatic approach to the teaching of Judaism. When he was on, it was sheer idealism and enthusiasm. From my point of view, it’s a monumental loss in the Jewish community. He was able to see within Orthodoxy a liberation.
— Rabbi Harold Schulweis, Valley Beth Shalom, as told to Susan Freudenheim
‘The crown has fallen from our head’ — Lamentations 5:16
There was a man and he is no more.
A thinker, a teacher and a lover of humanity. My teacher and friend, Rabbi David Hartman.
He was larger than life: a dynamic force; a public figure with an international following. But when you became his student, he attached himself to you; he became your rebbe. I was privileged to be one of his students for almost 35 years. He was my rebbe. He was my mentor. He shaped my thinking, and he touched my soul.
My mother passed away just over a month ago. Losing David Hartman feels like I’ve lost my intellectual and spiritual father.
What made David Hartman so special was that he was a yeshiva bocher who gained enlightenment but never stopped being a yeshiva bocher. And so he was at the same time both critical and loyal. He encouraged us to boldly challenge the tradition but never stop loving it. He gave us the greatest gift that a teacher can bequeath: the freedom to inquire, to ask, to probe and to speculate. He accompanied us on the journey — he wrestled with us — all the while reminding us that our personal growth was bound up in a collective responsibility. He so loved the Jewish people. And he loved humanity.
When I first met R’ Duvid, as I fondly called him, he asserted that the most serious religious question that the Jewish people had to confront was how to rule over a minority as Jews. It was the critical question back in 1978, and it continues to be the most vexing moral issue that we face.
That’s why I became David Hartman’s student, and that’s why he will always be my rebbe.
— Rabbi Chaim Seidler-Feller, Executive Director, UCLA Hillel
The Holiness of Now: A Memory of David Hartman
Torah commands: “You shall follow after the Lord your God.” (Deuteronomy 13:5) So the Talmud asks: “God is a consuming fire! How is it possible to follow after God?” It answers: Follow the ways of God. My teacher David Hartman offered a different answer: Become the fire! Reflect God’s passion, God’s rage, God’s vision into the world. He was a blazing fire, and learning with Hartman was always an adventure. He thundered. He raged. He wept. Torah meant that much to him.
Hartman’s passion rose from his belief in the singular spiritual significance of this moment in Jewish history. For Hartman, our emergence from the Holocaust and the rebirth of Israel initiated a new stage in the unfolding covenantal drama of the Jewish people. There was Sinai, the revelation of the Written Torah, expressed in the language of Mitzvah. There was Yavneh, the revelation of the Oral Torah, expressed in the language of Midrash. And now there is Israel, the revelation of a Living Torah, expressed in the textures and rhythms of Jewish life reborn in its land. Our return to sovereignty in Israel redefines the collective Jewish project. It reshapes our relationship to God. Israel redefines what it means to be a Jew. The holiness of this moment was his Torah. And his fire was our blessing, bringing new life to the soul of the Jewish people.
— Rabbi Ed Feinstein
Rabbi David Hartman told it like it is. He didn’t mince words. He argued with Maimonides, as if he were living and shouting back.
When he spoke of his love for Israel and the challenges it faces, his words were strong and backed up through action — by educating the Israeli community and military. He didn’t hesitate to share his ambivalences with Orthodox Jewry as we know it; he welcomed women into the Bet Midrash at the Shalom Hartman Institute over 25 years ago. I’m so grateful to have studied with him every other year for those 25.
A Man, a Mensch, a Visionary.
— Rabbi Karen L. Fox, Wilshire Boulevard Temple
Hartman and the Orthodox Discourse
Figures of great influence and authority within contemporary Orthodoxy, (such as Rabbi Lord Jonathan Sacks on religious pluralism and Rabbi Yehuda Amital z’l on non-messianic Zionism) have shared ideas that Rabbi David Hartman had developed years earlier. His intellectual legacy is broad within Orthodoxy and his ideas are easy to find. But it is harder to find the voice of Rabbi Hartman himself. There is much to celebrate in his legacy after such a productive and rich life, but for the Orthodox community, the absence of Rabbi David Hartman from our communal discourse is a warning for the future.
— Rabbi David Wolkenfeld, Center for Jewish Life, Hillel at Princeton University. Excerpted from “Reflections on Rabbi David Hartman z’l.” The full text can be read on the Morethodoxy blog.
A Voice That Was Freed — and Now Is Silent
Rabbi David Hartman has gone to his eternal rest, but not before making a monumental contribution to Jewish life and Jewish thought.
Best known for his pioneering work as founder of the Shalom Hartman Institute, an innovative and original think tank and teaching center of pluralistic religious Zionist thought and perhaps Israel’s leading institution for teaching Torah to Diaspora leadership, both rabbinic and lay. In all its programs, and especially within teacher-training programs, it conveys the majesty of tradition, and its many texts [speak] to students often alienated from those traditions and put off by the parochialism of Israel’s religious establishment and by the extremism of some of the most vocal religious voices. It engages modern thought and contemporary thinkers, offering them the insights of traditional learning and engaging traditional scholars with the finest of contemporary thought. For that alone, David Hartman must be revered.
Yet Hartman never aspired to be an institution builder. He wanted most of all to be known as a Jewish philosopher.
For most of his career, he paid homage to his masters. His work on Maimonides was less a pristine work of scholarship than a work of dialogue between a 20th century thinker wrestling with 20th century problems and grappling with the ethos and the thought of the pre-eminent 12th century Jewish philosopher. His treatment of Yehuda Halevi was an extended essay on the Jewish encounter with history: Hartman in dialogue with Yehuda Halevi. His work on his own teacher conveyed the brilliance of Rabbi Joseph Soloveitchik, mediated through the inquisitive mind of one of his most gifted pupils. A protector of his teacher’s honor, he defended his thought against all critics until … until he could no longer defend it.
As he approached 80, and as illness forced him to confront his own mortality, he began to speak in his own voice, accepting some basic categories of modernity, including the transformed role of women, the empowerment of the Jewish people in Israel, an acceptance of the dignity and decency of non-Jews and an overwhelming desire for a synthetic religious worldview. Unlike the Charedi world of his youth, he would not withdraw from the modern world. Unlike Modern Orthodoxy, which seems to want a faith untainted by modernity and a modernity untouched by faith, Hartman looked for integration between life and faith. And unlike Conservative Judaism, he did not make history paramount and push the halachic worldview to the side. A generation ago, he would have been heralded within his own community for that attempt at synthesis and harmonization. Not so today.
He continued to grow to the very end. One can only celebrate his achievements, yet deeply regret his untimely passing, for there was much that he left unsaid, once he was free to speak out.
Read the full text of this reflection.
— Michael Berenbaum, Director, Sigi Ziering Center for the Study of the Holocaust and Ethics, American Jewish University
Remembering David Hartman
As I enter the courtyard of the Hartman Institute, I am always moved first by the warmth and beauty of its welcoming presence and then by the excitement and challenge of its covenantal drama.
Rabbi Dr. David Hartman was a master of haknassat orchim — welcoming and gathering countless Jewish — and non-Jewish — guests into his pluralistic beit midrash.
He was also a master of intellectual haknassat orchim. With passion and drama and humor, he knew how to bring learners to the table so that they would “feel intellectually empowered to participate in Judaism’s ongoing interpretive tradition.”
On the one hand, he championed the modern virtues of creativity, interpretive freedom and self-assertion, proclaiming: “A discussion concerning Jewish tradition is open-ended.”
On the other hand, in his beit midrash, you felt claimed by the voices and concerns of significant others, who engaged your own limited perspectives and challenged you to deepen your dignity and expand your covenantal responsibility.
— Rabbi Gordon Bernat-Kunin, Rabbinic Director, Milken Community High School
The Necessity of Relapse