"He (Abraham) was a resident, like other inhabitants of Canaan, sharing with them a concern for the welfare of society, digging wells, and contributing to the progress of the country in loyalty to its government and institutions. Here, Abraham was clearly a fellow citizen, a patriot among compatriots, joining others in advancing the common welfare. However, there was another aspect, the spiritual, in which Abraham regarded himself as a stranger. His identification and solidarity with his fellow citizens in the secular realm did not imply his readiness to relinquish any aspects of his religious uniqueness. His was a different faith and he was governed by perceptions, truths, and observances which set him apart from the larger faith community. In this regard, Abraham and his descendants would always remain 'strangers.'"  Reflections of the Rav, p. 169

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.


(partial list)


Excerpt on Chanuka from Mesechta Shabbos
Rabbi Hershel Schachter
(Courtesy of Torahweb.org)

Excerpts from Reshimos Shiurim on Baba Kama, Rav Hershel Reichman (Courtesy of Rabbi Reichman)

Reshimos Shiurim, p. 2 (Baba Kama)
Reshimos Shiurim, p. 3 (Baba Kama)
Reshimos Shiurim, p. 4 (Baba Kama)
Reshimos Shiurim, p. 5 (Baba Kama)


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 ( no longer operative)

Yarzeit Shiur March 2, 1975 at Yeshiva University. Sound enhanced recording and complete transcription fromwww.heartherav.com, length: approximately 2 hours.

Rav Soloveitchik: An Eye for an Eye - Torah Musings

Bergen County Beis Medrash ProgramBCBM.org

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

Eric Levy Site

approximately 100 recordings, including the following:

Religious Definitions of Man and his Social Institutions 1, 2, 3, 4, 5, 6, 7

Lectures on mp3


Rabbi David Etengoff


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)


Rav Soloveitchik on the Pesach Haggadah
Transcribed by Rabbi Aton Holzer from lectures delivered by Rabbi Yosef Dov Soloveitchik in Yeshiva University and Moriah Synagogue (YUTorah.org)


Leadership (Torah.org, pdf.) or Leadership (Torah.org, html) Lecture given June 10, 1974
On the Love of Torah 

Teshuva Lectures

Translated and organized by Dr. Arnold Lustiger:
(Source for these links: Josh Cypress’s site on the Rav)



Jewish Ethics and the Ten Commandments  
Lecture Before Rabbinical Council of America (June 22, 1972)
in Deroshos HaRav, Appendix B

The Rav in the Artscroll Stone Chumash

Parshas Toldos, Genesis 28:4 "the blessing of Abraham."

Parshas Vayigash, Genesis 45:20 "And let your eyes."
Parshas Kedoshim, Leviticus 19:3 "My Sabbaths"

Parshas Nasso, Numbers 7:10 "Then the leaders brought forward."
Parshas Korach, Numbers 16:3, "It is too much for you."

The Rav in Rabbi Yissocher Frand's Commuter Chavrusah Tapes

Parshas Yisro

Tape Library of Rabbi Milton Nordlicht


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

There is one power authority that the Torah not only sanctions but encourages in Jewish society, that of the teacher-student relationship. Our leader is not the king, nor the warrior, but the Torah scholar whose authority is that of a Rebbe over his talmidim….(However) the authority of the teacher is not imposed; no coercion or political instrument is employed. His authority emerges from his personality; his learning and selflessness are acknowledged. Not fear but affection and respect motivate one’s submission. A teacher is a master, like a king. At times, he inspires emulation of his way of thinking and his general deportment, but this does not result in the enslavement of his disciples. The students are not crimped and circumscribed; their souls are not shriveled through fear and conformity. On the contrary, there is an enlargement and growth of the total personality.Reflections of the Rav, p. 135

..the study of the Torah is an ecstatic, metaphysical performance; the study of Torah is an act of surrender.  That is whychazal stress so many times the importance of humility, and that the proud person can never be a great scholar, only the humble person.  Why is humility necessary?  Because the study of Torah means meeting the Almighty, and if a finite being meets the infinite, the Almighty, the Maker of the world, of course this meeting must precipitate a mood of humility, and humility results in surrender.  Partial transcript of an address  to the RCA Convention, 1975, on the topic of gerut.   Transcribed by Eitan Fiorino   in http://mail-

If true prayer takes place in the heart one does not need a master of ceremonies to mediate between the congregation and the Creator. Judaism teaches  that every individual possesses a heart full of love - conscious or unconscious - for God; his heart is as near to the Gates of Heaven as that of the "clergyman," often more so. There is no need for the "rabbi" to stand  on a pulpit, adorned with the "priestly vestements, " to stage the prayers. He and the simple Jew have exactly the same status before God. Joseph B. Soloveitchik, Shiurei HaRav, edited by Joseph Epstein ( Hoboken, New Jersey: Ktav, 1974), adapted translation by Shalom Carmywith Menachem Kasdan from Maayonot, Tefillah 5724, Department of Jewish Education for the Diaspora, p. 84.

I am the Lord your God, who brought you out of the land of Egypt to be your God.” (Numbers 15) God is not portrayed here as the Creator, because the cosmic experience is too formal and abstract. God does not wish to appear as a tyrant to whom man must submit. The vastness of the cosmos frightens man, and he cannot transport himself to the outer fringes of the universe to meet Him.... man is still overwhelmed by the cosmos and he thus insists on another act of sacrifice: he invites God to join him in his historic destiny, to become his leader, friend, and guide, but also his prisoner. It is in a sense impudent on man's part to restrict God's Presence to an even smaller area by including Him in a comparatively limited historical process, thereby making His "sacrifice" even greater. Yet God indeed engages in this act of regression, from infinite to finite; He willingly descends from the unalterable cosmic drama to the fleeting historical process. (Mesorat HaRav Siddur, p. 112-5) 

No comments:

Post a Comment