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This article is about the Polish-born American philosopher. For the Polish Hasidic rabbi, see Avraham Yehoshua Heshel. For the 17th-century chief rabbi of Krakow, see Avraham Yehoshua Heschel.

Abraham Joshua Heschel
Heschel in 1964
Personal
Born	January 11, 1907 Warsaw, Poland
Died	December 23, 1972 (aged 65) New York City, New York, U.S.
Religion	Judaism
Spouse	Sylvia Straus ​(m. 1946)​
Children	Susannah
Denomination	Orthodox, Conservative
Alma mater	University of BerlinHigher Institute for Jewish Studies
Profession	Theologian, philosopher
Jewish leader
Profession	Theologian, philosopher

Abraham Joshua Heschel (January 11, 1907 – December 23, 1972) was a Polish-American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century. Heschel, a professor of Jewish mysticism at the Jewish Theological Seminary of America, authored a number of widely read books on Jewish philosophy and was a leader in the civil rights movement.^[1][2]

Biography

Abraham Joshua Heschel was born in Warsaw in 1907 as the youngest of six children of Moshe Mordechai Heschel and Reizel Perlow Heschel.^[3] He was descended from preeminent European rabbis on both sides of his family.^[4] His paternal great-great-grandfather and namesake was Rebbe Avraham Yehoshua Heshel of Apt in present-day Poland. His mother was also a descendant of Avraham Yehoshua Heshel and other Hasidic dynasties. His siblings were Sarah, Dvora Miriam, Esther Sima, Gittel, and Jacob. Their father Moshe died of influenza in 1916 when Abraham was nine. He was tutored by a Gerrer Hasid who introduced him to the thought of Rabbi Menachem Mendel of Kotzk.^[5]

After a traditional yeshiva education and studying for Orthodox rabbinical ordination (semicha), Heschel pursued his doctorate at the University of Berlin and rabbinic ordination at the non-denominational Hochschule für die Wissenschaft des Judentums. There he studied under notable scholars including Hanoch Albeck, Ismar Elbogen, Julius Guttmann, Alexander Guttmann, and Leo Baeck. His mentor in Berlin was David Koigen.^[6] Heschel later taught Talmud at the Hochschule. He joined a Yiddish poetry group, Jung Vilna, and in 1933, published a volume of Yiddish poems, Der Shem Hamefoyrosh: Mentsch, dedicated to his father.^[4]

In late October 1938, when Heschel was living in a rented room in the home of a Jewish family in Frankfurt, he was arrested by the Gestapo and deported to Poland in the Polenaktion. He spent ten months lecturing on Jewish philosophy and Torah at Warsaw’s Institute for Jewish Studies.^[4] Six weeks before the German invasion of Poland, Heschel left Warsaw for London with the help of Julian Morgenstern, president of Hebrew Union College, who had been working to obtain visas for Jewish scholars in Europe and Alexander Guttmann, later his colleague in Cincinnati, who secretly re-wrote his ordination certificate to meet American visa requirements.^[4]

Heschel’s sister Esther was killed in a German bombing. His mother was murdered by the Nazis, and two other sisters, Gittel and Devorah, died in Nazi concentration camps. He never returned to Germany, Austria or Poland. He once wrote, “If I should go to Poland or Germany, every stone, every tree would remind me of contempt, hatred, murder, of children killed, of mothers burned alive, of human beings asphyxiated.”^[4]

Heschel arrived in New York City in March 1940.^[4] He served on the faculty of Hebrew Union College (HUC), the main seminary of Reform Judaism, in Cincinnati for five years. In 1946, he took a position at the Jewish Theological Seminary of America (JTS) in New York City, the main seminary of Conservative Judaism. He served as professor of Jewish ethics and Mysticism until his death in 1972. At the time of his death, Heschel lived near JTS at 425 Riverside Drive in Manhattan.^[7]

Heschel married Sylvia Straus, a concert pianist, on December 10, 1946, in Los Angeles. Their daughter, Susannah Heschel, became a Jewish scholar in her own right.^[8]

Ideology

Heschel explicated many facets of Jewish thought, including studies on medieval Jewish philosophy, Kabbalah, and Hasidic philosophy. According to some scholars^[who?], he was more interested in spirituality than in critical text study; the latter was a specialty of many scholars at JTS. He was not given a graduate assistant for many years and he was mainly relegated to teach in the education school or the Rabbinical school, not in the academic graduate program. Heschel became friendly with his colleague Mordecai Kaplan. Though they differed in their approaches to Judaism, they had a very cordial relationship and visited each other’s homes from time to time.

Heschel believed that the teachings of the Hebrew prophets were a clarion call for social action in the United States and inspired by this belief, he worked for African Americans‘ civil rights and spoke out against the Vietnam War.^[9]

He also criticized what he specifically called “pan-halakhism”, or an exclusive focus upon religiously compatible behavior to the neglect of the non-legalistic dimension of rabbinic tradition.^[10]

Heschel is notable as a recent proponent of what one scholar calls the “Nachmanidean” school of Jewish thought – emphasizing the mutually dependent relationship between God and man – as opposed to the “Maimonidean” school in which God is independent and unchangeable.^[11] In Heschel’s language, the “Maimonidean” perspective is associated with Rabbi Yishmael and the “Nachmanidean” perspective with Rabbi Akiva; according to Heschel neither perspective should be adopted in isolation, but rather both are interwoven with the other.^[12]

Heschel described kabbalah as an outgrowth of classical rabbinic sources which describe God’s dependence on man to implement the divine plan for the world. This contrasts with scholars like Gershon Scholem who saw kabbalah as reflecting the influence of non-Jewish thought.^[11] While Scholem’s school focused on the metaphysics and history of kabbalistic thought, Heschel focused on kabbalistic descriptions of the human religious experience.^[13] In recent years, a growing body of kabbalah scholarship has followed Heschel’s emphasis on the mystical experience of kabbalah and on its continuity with earlier Jewish sources.^[11]

Influence outside Judaism

Heschel is a widely read Jewish theologian whose most influential works include Man Is Not Alone, God in Search of Man, The Sabbath, and The Prophets. At the Second Vatican Council, as a representative of American Jews, Heschel persuaded the Catholic Church to eliminate or modify passages in its liturgy which demeaned the Jews, or referred to an expected conversion of the Jews to Christianity. His theological works argued that religious experience is a fundamentally human impulse, not just a Jewish one. He believed that no religious community could claim a monopoly on religious truth.^[14] For these and other reasons, Martin Luther King Jr. called Heschel “a truly great prophet.”^[15] Heschel actively participated in the Civil Rights movement, and was a participant in the third Selma to Montgomery march, accompanying Dr. King and John Lewis.^[16]

More at: https://en.wikipedia.org/wiki/Abraham_Joshua_Heschel