Rabbi Hartman's critical and experimental Judaism suffused my years at his Jerusalem high school, and his mandate, 'Never let anyone take your place at the table of Judaism,' is a key to finding my place as an Orthodox gay Jew.
The pluralistic worldview to which David Hartman subscribed was based on his belief that the covenant between man and his God is, in a deep sense, a covenant that validates difference and diversity.
His brand of Judaism was fearless, always evolving, brutally honest, defying all labels and yet profoundly authentic. He was the reason I decided to become a Reform rabbi, and our Reform Jewish world would have been very different without him.
How is it that the man who articulated a groundbreaking 'Jewishness' was less recognized in Israel, where he lived for more than half his life, than abroad?
It was only in Israel that I came to see the depth and the colors of the racism in me, the hatreds, the extremism, the crucible of intolerance and anger directed against groups of people I do not know.
The renowned U.S.-born rabbi established the Shalom Hartman Institute, an international Jewish studies center, to bridge orthodoxy and academia. Thousands owe him their Jewish education.
The American-born rabbi's education center is renowned for its focus on religious pluralism.
The two-year-old project, featuring video discs, source materials and a website, was made possible by an anonymous donor.
That accursed war had stuck its claws deep inside me - even writing poems about memories of the war didn't help. Until I took my friends' advice and went up to Jerusalem to study with Rabbi Prof. David Hartman.
We must ask ourselves what our justification is for giving control of religious life in Israel to the insular, dogmatic Chief Rabbinate, whose members lack appreciation for the radical new spirit that created this country.
The first model of Passover, the power-oriented model, can be called "theocentric" because of God's driving concern with being recognized as the supreme Lord of history. The alternative approach, the love-oriented model, shifts the focus from divine majesty to divine love.
If we are to count on the allegiance of the next generation, being a Jew must be enhanced by persuasive intellectual, moral and cultural significance.
For Abraham J. Heschel, regularity of prayer is an expression of belonging to an order, to the covenant between God and Israel, which remains valid regardless of whether one is conscious of it or not. Last in a series of three articles.
For Yeshayahu Leibowitz, prayer has nothing whatever to do with the individual's personal human situation. Indeed, as he points out with irony, the person who just buried a child recites the same prayers as the person about to be married. Second in a series.
For Rabbi Joseph B. Soloveitchik, prayer is not driven by the concept of the God of being, but by the relational intimacy of the God of revelation. First in a series on prayer as approached by three great Jewish thinkers.
"Love and Terror in the God Encounter - The Theological Legacy of Rabbi Joseph B. Soloveitchik, Volume I," by David Hartman, Jewish Lights Publishing, 276 pages, $17.50.
The Hartman Institute looks back on its winding road from 25 years ago to now
The Jerusalem-Tel Aviv cultural divide became a Tisha B'Av media event this year by a simple juxtaposition of two scenes. In the Jerusalem sketch, people sat and mournfully recited the Book of Lamentations and kinot (lamentations) at the Kotel. In the Tel Aviv vignette, groups of young people cheerfully enjoyed themselves in the sidewalk cafes of "the city that never sleeps."