Heschel then goes on to explore the problems of doubts and faith ; what Judaism means by teaching that God is one ; the essence of humanity and the problem of human needs ; the definition of religion in general and of Judaism in particular ; and human yearning for spirituality.

Whereas other nations have soothsayers and diviners who attempt to discover the will of their gods, according to Heschel the Hebrew prophets are characterized by their experience of what he calls theotropism — God turning towards humanity.

Commentator Rabbi Abraham Joshua Heschel wrote that the book is written as if Jeremiah not only heard as words but personally felt in his body and emotions the experience of what he prophesied:

The position that " Christian theological anti-Judaism is a phenomenon distinct from modern antisemitism, which is rooted in economic and racial thought, so that Christian teachings should not be held responsible for antisemitism " has been articulated, among other places, by Pope John Paul II in ' We Re member: A Reflection on the Shoah ,' and the Jewish declaration on Christianity, Dabru Emet .. Several scholars, including Susannah Heschel, Gavin I Langmuir and Uriel Tal the General Synod has affirmed that " the good news of salvation in Jesus Christ is for all and must be shared with all including people from other faiths or of no faith and that to do anything else would be to institutionalize discrimination ".

In the early 1980s, when speaking at Oberlin College Hillel, Susannah Heschel was introduced to an early feminist Haggadah that suggested adding a crust of bread on the seder plate, as a sign of solidarity with Jewish lesbians ( as some would say there's as much room for a lesbian in Judaism as there is for a crust of bread on the seder plate ).

Heschel felt that to put bread on the seder plate would be to accept that lesbians and gay men violate Judaism like chametz violates Passover.

In this work, Heschel views the 2nd century sages Rabbis Akiva ben Yosef and Ishmael ben Elisha as paradigms for the two dominant world-views in Jewish theology

Process theology soon influenced a number of Jewish theologians including Rabbis Max Kadushin, Milton Steinberg and Levi A. Olan, Harry Slominsky and, to a lesser degree, Abraham Joshua Heschel.

* Jewish philosophy ( Buber and Heschel articulate theology in terms of Jewish existentialism )

Abraham Joshua Heschel ( January 11, 1907 – December 23, 1972 ) was a Polish-born American rabbi and one of the leading Jewish theologians and Jewish philosophers of the 20th century.

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.

Their daughter, Susannah Heschel, is a Jewish scholar in her own right.

Heschel explicated many facets of Jewish thought including studies on medieval Jewish philosophy, Kabbalah, and Hasidism.

Heschel is among the few widely read Jewish theologians.

In his book The Prophets, Abraham Joshua Heschel describes the unique aspect of the Jewish prophets as compared to other similar figures.

Well-known non-Orthodox Jewish philosophers include Martin Buber, Franz Rosenzweig, Mordecai Kaplan, Abraham Joshua Heschel, Will Herberg, and Emmanuel Lévinas.

Joachim Prinz, president of the American Jewish Congress, appeared at the March on Washington on 28 August 1963, noting that " As Jews we bring to this great demonstration, in which thousands of us proudly participate, a twofold experience -- one of the spirit and one of our history " Two years later Abraham Joshua Heschel of the Jewish Theological Seminary marched in the front row of the Selma-to-Montgomery march.

Abraham Joshua Heschel once wrote, " According to Jewish tradition, even God Himself can only forgive sins committed against Himself, not against man.

In the twentieth century, Jewish theologians — notably Abraham Joshua Heschel, Arnold Jacob Wolf, Arthur Waskow and Mordecai Kaplan, more recently Michael Lerner and Daniel Boyarin — have emphasised these social justice aspects of the religion.

As a result of this, Martin became well acquainted with prominent Jewish leaders, such as Rabbi Abraham Heschel, during 1961 and 1962.

In his 2007 book Spiritual Radical: Abraham Joshua Heschel in America, Edward K. Kaplan confirmed that Martin cooperated with the American Jewish Committee during the Council for a mixture of motives, both lofty and ignoble.

Upon meeting Rabbi Abraham Joshua Heschel, he enrolled in the Rabbinical School at the Jewish Theological Seminary.

There have been many biographical and research texts about him, such as the work Abraham Geiger and the Jewish Jesus by Susannah Heschel ( 1998 ), which chronicles Geiger's radical contention that the New Testament illustrates Jesus was a Pharisee teaching Judaism.

* Susannah Heschel: Abraham Geiger and the Jewish Jesus.

Heschel argues for the view of Hebrew prophets as receivers of the " Divine Pathos ," of the wrath and sorrow of God over his nation that has forsaken him.

Heschel demonstrated that this view is not altogether accurate.

Judaism views God as being radically different from humans, so Heschel explores the ways that Judaism teaches that a person may have an encounter with the ineffable.

As the 1960s began, Heschel was achieving increasing recognition as a theologian of stature with the publication of his books God in Search of Man and The Prophets.

In his famous 1962 work The Prophets Abraham Joshua Heschel points out that Prophecy is not the only instrument of God to change the hearts of Israel, to know that he is God.

Heschel analyses that, while the prophet can only give Israel a new word, it is God himself who will give man a new heart: The " new covenant " will accomplish the complete transformation of every individual.

This passage in King's speech is a direct reference to Amos, as translated in the American Standard Version of the BibleJoshua Heschel " The Prophets ".

It is alleged that Hutner once slapped a student who made a remark about a religious issue, saying to the student " You read that in Heschel!

As the late Professor Abraham Joshua Heschel put it, " no religion is an island.

Abraham Joshua Heschel summarized this dilemma when he attempted to understand Auschwitz: " To try to answer is to commit a supreme blasphemy.

Neo-Hasidism is a name frequently given to the significant revival of interest in Hasidic Judaism on the part of non-Orthodox Jews in different decades due to the writings of non-Orthodox teachers of Hasidic Judaism like Martin Buber, Abraham Joshua Heschel, Lawrence Kushner, Zalman Schachter-Shalomi and Arthur Green.

The Abraham Joshua Heschel School ( AJHS ) is a pluralistic pre-K to 12 Jewish day school in New York City.

The Abraham Joshua Heschel School is housed in three buildings: The early childhood center and lower school is located on West 89th Street, the middle school on West 91st Street, and a newly constructed high school on 60th Street and West End Avenue.

In The Earth is the Lord's: The Inner World of the Jew in Eastern Europe, Abraham Joshua Heschel evokes the world of Eastern European Jewish life.

Abraham Joshua Heschel has also been linked to this tradition.

Abraham Joshua Heschel was descended from preeminent European rabbis on both sides of the family.

His father, Moshe Mordechai Heschel, died of influenza in 1916.

Heschel later taught Talmud there.

Heschel arrived in New York City in March 1940.

Heschel married Sylvia Straus, a concert pianist, on December 10, 1946, in Los Angeles.

Heschel was particularly spurned by his colleague Mordechai Kaplan, founder of Reconstructionist Judaism, and many students who attended JTS in the 1950s sympathized with Kaplan over Heschel.

Heschel saw the teachings of the Hebrew prophets as a clarion call for social action in the United States and worked for black civil rights and against the Vietnam War Heschel was an activist for civil rights in the United States.

Heschel, presenting Judaism and World Peace Award to Dr. Martin Luther King, Jr., December 7, 1965

At the Vatican Council II, as representative of American Jews, Heschel persuaded the Roman Catholic Church to eliminate or modify passages in its liturgy that demeaned the Jews, or expected their conversion to Christianity.

In this book Heschel discusses the nature of religious thought, how thought becomes faith, and how faith creates responses in the believer.

: Heschel wrote a series of articles, originally in Hebrew, on the existence of prophecy in Judaism after the destruction of the Holy Temple in Jerusalem in 70 CE.